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THE
WORKS OF THOMAS MANTON, D.D.
VOL. XVIII.
COUNCIL OF PUBLICATION.
W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational
Union, Edinburgh.
JAMES BEGG, D.D., Minister of Newington Free Church, Edinburgh.
THOMAS J. CRAWFORD, D.D., S.T.P., Professor of Divinity, University,
Edinburgh.
D. T. K. DRUMMOND, M.A., Minister of St Thomas s Episcopal Church,
Edinburgh.
WILLIAM H. GOOLD, D.D., Professor of Biblical Literature and Church
History, Reformed Presbyterian Church, Edinburgh.
ANDREW THOMSON, D.D., Minister of Broughton Place United Presby-
terian Church, Edinburgh.
tfitor.
REV. THOMAS SMITH, D.D., EDINBURGH.
THE COMPLETE WORKS
OF
THOMAS MANTON, D.D.
VOLUME XVIII
CONTAINING
SERMONS ON SEVERAL TEXTS OF SCRIPTURE.
LONDON:
JAMES NISBET & CO., 21 BERNERS STREET.
1874.
PRINTED BY BALLANTYNE AND COMPANY
EDINBURGH AND LONDON
CONTENTS.
SERMONS ON SEVERAL TEXTS or SCRIPTURE PAGE
SERMON UPON MARK ii. 17, . . . . . 3
PSALM viii. 2, . , , , .13
JOSHUA vi. 26, . , . .29
MICAH vi. 5, , , . . 40
ISAIAH 1. 10, . . . .51
2 SAMUEL vii. 27, . , . . . 62
PSALM 1. 5, . , , . .74
,. PSALM cxxvii. 3, . . . . . 85
PHILIPPIANS iv. 8, . . . . 96
LUKE xix. 14, . . . . . 104
LUKE ii. 52, . . . .116
PHILIPPIANS ii. 7, . . . .124
1 CORINTHIANS viii. 3, . ,. . .134
PSALM Ixxxiv. 10, , . . .146
SERMONS UPON LUKE xix. 10, . . . .155
PSALM xc. 1, . . , . 171
SERMON UPON 1 TIMOTHY vi. 9, . . , . .189
1 PETER i. 12, , , . . 202
GALATIANS v. 5, . . . . .216
2 PETER iii. 9, . . .226
ROMANS x. 5-9, . . . . 236
ROMANS x. 10, . , . . 249
1 CORINTHIANS viii. 6, . . . 259
2 CORINTHIANS iv. 18, . 274
Viii CONTENTS.
PAOS
SERMON UPON LUKE xvi. 25, . . , . 295
1 CORINTHIANS xiii. 4-8, .... 306
PSALM Ixxxiv. 7, . . . . . . 314
1 CORINTHIANS xi. 26, . . . 326
. MALACHI iii. 17, . . . . ^ 337
,,2 TIMOTHY ii. 19, . . . . . 348
ACTS xxiv. 25, . . . . 357
PROVERBS iiL 17, . . . . . 367
PROVERBS iii. 31, 32, . . . .376
SERMONS UPON PROVERBS x. 20, . . ., . . 387
SERMON UPON ACTS x. 34, 35, . . . . . . 405
MARK iv. 24, . . . . . 420
HEBREWsii.il, . . ,. . . 430
HEBREWS xiii. 5, . v . . , 443
1 THESSALONIANS v. 8, . . r~L . 453
PROVERBS xiv. 14, . . . . 464
SERMONS UPON JOHN i. 29, . . . . . . 475
SERMONS
ON
SEVERAL TEITS OF SCRIPTURE.
VOL. XVIII.
SERMON UPON MARK II. 17.
When Jesus heard it, he saith unto them, They that are whole have no
need of the physician, but they that are sick : I come not to call
the righteous, but sinners to repentance. MAKE ii. 17.
THE words are Christ s apology for eating with publicans and sinners.
They thought no Jew was to eat or drink or converse with publicans,
whom they looked upon as the vilest sort of men. Publicans are often
joined with sinners in the Jewish scorn; thereby is intended sinners
of the gentiles/ Gal. ii. 15, publicans and heathens, Mat. xviii. 17 ;
because by reason of their calling they conversed often with gentiles.
Their calling was counted sordid ; hiring or farming the tributes. It
is an Hebrew proverb, Take not a wife out of a family in which is a
publican, because they are all thieves. They were wicked sinners in
common repute. Now for Christ to be entertained in the house of a
publican, and to converse so familiarly with publicans, this the phari-
saical strictness and rigorous institution could not endure. The cavil
was brought to his disciples and followers. They muttered and whis
pered about them words that tended to disprove this familiar converse,
as not becoming the person which Christ took upon himself. The oM
hypocrites deal not directly with the master himself, but the young
converts. Christ, when he heard it, vindicates his practice
1. By representing the agreeableness of this converse to his office ;
represented in a proverb, The whole have no need of the physician,
but the sick. Two things are herein represented
[1.] That sin is a sore sickness; a disease not of the body, but the
soul. A mortal disease it will at length prove, unless it be in time
cured ; and the disease is the more grievous because we are so insensible
of it.
[2.] That Christ alone is the true physician of souls. He knoweth
our malady and our remedy, and is ready, and offereth his help to cure,
if we will but submit to his prescriptions. Now both make up his
argument : Where doth the physician s work lie but among the sick ?
2. From the end of his commission. I came not to call the right
eous, but sinners to repentance. Where observe
[1.] The persons with whom he hath to do, Not the righteous,
but sinners.
[2.] The way that he taketh, He calleth.
[3.] The end, or means of cure on their parts, Kepentance.
SERMON UPON MARK II. 17.
fl.l The persons concerned.
(1) Negatively, Not the righteous. A man may be righteous
really or putatively. Eeally there are none such before the tribunal of
God of the sons -of Adam. Either men must disclaim their stock
or own their guilt Putatively there are many such ; they have a con
ceit that they are righteous. The pharisees trusted in themselves
that they were righteous/ Luke xviii. 9. Now men puffed up with a
spiritual pride, and a vain opinion of their own goodness and right
eousness are altogether unfit to yield obedience to Christ s call, whereby
he calleth them out of their sins. They are so good and holy already,
they need no repentance. The heart-whole need not the physician ; he
hath no work to do among them. They have no need of his skill;
they do not value him, they care not for him.
(2.) Positively and affirmatively, But sinners. Those that are
really so, and so in their own opinion and estimation ; these Christ
calleth for ; these have work for him to do.
[2.] The way which he taketh for their cure, He calleth ; as a teacher
from heaven he thus acquainteth them with the way of their recovery.
Christ hath a double relation, for the discharge of which he came into
the world as an high priest and apostle, Heb. iii. 1. Both agree in
this, that they concern our recovery, or the remedying -of our lapsed
estate ; and that for the discharge of both these offices he came into
the world. Both are the highest officer in both -churches : Luke xix.
10, The Son of man is come to seek and save that which was lost ;
1 Tim. i. 15, This is a true -and faithful saying, that Jesus Christ
came to save sinners, of whom I am chief. But they differ that the
work of the one office lieth with God, the other with man. The one
respects the reconciling God to us ; -so as an high priest he made our
peace with God by the merit of his sacrifice: Col. i. 20, By the blood
of his cross making peace. The other concerneth the reconciling us
to God by the change of our hearts. This he manageth by a call and
invitation ; partly by himself in person, as a teacher from heaven dis
covering the way how we may get again into the favour of God, and be
restored to his service ; partly by his ministers, whom he employeth in
his stead: 2 Cor. v. 18-20, And all things are of God, who hath
reconciled us to himself by Jesus Christ, and hath given unto
us the ministry of reconciliation ; to wit, that God was in Christ, re
conciling the world unto himself, not imputing their trespasses unto
them; and hath committed unto us the word of reconciliation. Now
then we are ambassadors for Christ, as though God did beseech you
by us; we pray you in Christ s stead, be reconciled to God. The
function and office, *X^cre&>? ei9 fterdvouiv, of calling men to repent
ance, belonged to his apostolical office, as a messenger sent from the
bosom of God to acquaint us with his heart, how he standeth affected
to our recovery. This latter is here spoken of. This he doth by
calling.
[3.] The work, or means of cure which he prescribeth, is Eepent-
ance. Our misery lay in sin, and we begin our happiness by repent
ance. Christ did not come to give liberty to any to live in sin ; this is
to turn the grace of God into lasciviousness, Jude 4. As he came to
die for sinners and to save sinners, so he came to call sinners to
SERMON UPON MARK II. 17. 5
repentance; the one as a priest, the other as a king, the last as a
prophet.
Doct. That the special business for which Christ was sent into the
world as the great teacher of the church, was to remedy the collapsed
state of sinners by calling them to repentance.
I shall prove three things (1.) That we are all sinners in a lapsed
estate ; (2.) That he recovereth us out of this lapsed estate by calling
us ; (3.) The way or means is by repentance.
I. That his work lieth with sinners, when he interposed as a
mediator between God and men. This I shall discover in three
considerations
1. That man is now in a lapsed or fallen estate from his primitive
integrity, and none are righteous till Christ calleth them. That men
are fallen from their primitive integrity, and become sinners, is a
truth evidenced by scripture and experience. Scripture : Kom. iii. 23,
We have all sinned, and are come short of the glory of God ; that
is, his glorious image : 1 Cor. xi. 8, He is the image and glory of
God, as the woman is the glory of the man; 2 Cor. iiL 18, But we
all with open face beholding as in a glass the glory of the Lord ; that
for the term glory. So Eccles. vii. 29, God made man upright, but
he sought out many inventions. Man, as he came out of God s hands,
was an holy and happy creature, created with a disposition which did
enable and incline him to love, please, and obey God; but Adam had
his inventions, and his posterity theirs. They would not be at God s
finding, but their own, and so plunged themselves in all manner of sin
and misery. Thus the sun that shone in the dawning of our creation
was soon eclipsed. But experience showeth us this as well as scripture :
there is a greater proneness in us to evil than to good, and a mani
fest disproportion in our faculties to things carnal and spiritual, and
this both universal and very early, which is a plain evidence of the
degeneration of mankind ; and from thence results, as all disorders in
conversation, so misery and death. Certainly if we did often and
seriously consider what a sinful womb we came from, how deformed
and ugly in the sight of God we came from it, how we began our life
with crying and weeping, and are all our days obnoxious to wrath and
condemnation, and, whatever hath been our portion in the world, yet
shortly we must die, and sink into the pit eternally, it would more
awaken us. In the general, this is enough to our purpose, that man
is in. a lapsed estate, under the guilt of sin and desert of punishment.
2. That out of this misery man is unable to deliver and recover
himself. Not able to reconcile or propitiate God to himself, or himself
to God ; not able to redeem himself, or give a sufficient ransom or
recompense to God s provoked justice : Ps. xlix. 8, For the redemp
tion of the soul is precious, and ceaseth for ever. There is but one
way of coming to this, which is by the death of the Messiah. Not
able to change his own heart : Job xiv. 4, Who can bring a clean
thing out of an unclean ? not one. All that we do savoureth of our
unclean original. We cannot cure and remedy this evil; otherwise
Christ needed not to have died for us. If man had been by other
means cured, the heavenly physician needed not come to save them.
It is denied to all the living.
6 SERMON UPON MARK II. 17.
3. Those who are sensible of this are nextly called ; not sinners as
sinners, but sensible sinners. Those that know themselves to be so ;
sensible sinners, who are willing to return to their obedience to God,
expecting their help and discharge from God s grace in Christ. It is
opposed to such as are righteous in their own eyes; such as do in
some measure feel their sins, are humbled for them, desirous to be
freed from them; lost sinners, broken-hearted, and grieved, and
wounded for their transgressions, these are respected in Christ s com
mission: Isa. Ixi. 1, 2, The Spirit of the Lord God is upon me,
because the Lord hath anointed me to preach good tidings to the
meek ; he hath sent me to bind up the broken-hearted, proclaim liberty
to the captives, and the opening the prison doors to them that are
bound; to proclaim the acceptable year of the Lord. Here is Christ s
calling to his ministry, and the exercise of his prophetical office de
scribed : Sent to preach the spiritual deliverance from sin and Satan.
But to whom? To such as are humbled,and thoroughly touched with
a lively sense of their sin ; for which purpose God maketh use of legal
sorrow to awaken sinners and prepare them before conversion.
II. That Christ recovereth us out of this lapsed estate by calling.
There is a twofold calling of Christ by which he calleth men (1.)
Outward; (2.) Inward.
1. Outwardly, by the ministry of the word, by which he inviteth
men to come out of their sins, offering grace and salvation in the out
ward means. Thus John preached repentance : Mat. iii. 20, Kepent,
for the kingdom of God is at hand. When the kingdom of grace was
about to be set up by the gospel, the great duty called for was repent
ance ; for the gospel findeth men involved in an evil way, like mad
men out of their wits, and they must return to their wits again if they
would be capable of it. Now they must change their course if they
will receive benefit by it. Thus John preached, and Jesus Christ
came with the same form of proclamation : Mark i. 15, The kingdom
of God is at hand ; repent and believe the gospel. The great business
to which he called was to be willing to own the benefit offered by
Christ, and to return to the duty which they owed to their creator. So
his apostles, when sent abroad by him, spake to men in the same note :
Acts ii. 38, Eepent and be baptized every one of you, for the remis
sion of sins ; and Acts iii. 19, Repent, that your sins may be blotted
out. They offered pardon and life upon these terms.
2. Inwardly, by the effectual working of the blessed Spirit, inclin
ing and moving their hearts to obey that outward calling in forsaking
their sins; and turning to the Lord by true repentance. We have
need of a Saviour to help us to repentance as well as to help us to par
don, and God hath exalted him to such an end : Acts iii. 26, God
having raised up his Son Jesus, sent him to bless you, in turning away
every one of you from his iniquities ; Acts v. 31, Him hath God
exalted with his right hand to be a prince and a saviour, to give
repentance to Israel, and forgiveness of sins. He by the gospel giveth
leave to repent : Acts xi. 18, And when they heard these things, they
held their peace, and glorified God, saying, That then God also to the
gentiles granted repentance to life, which is a great mercy. The law
doth not say, I will not the death of a sinner, but that he turn and
SERMON UPON MARK II. 17. 7
live ; but the Lord saith, Do and live, sin and die. This favour was
not vouchsafed to angels : Heb. ii. 16, For verily he took not on him
the nature of angels, ov yap SrjTrov ayy&av 67n\ajji{3dveTai he took
not hold of angels. That he giveth us space to repent, as well as leave ;
that by his providence he may do, and doth, to many that perish : Kev.
ii. 21, I gave her space to repent, and she repented not/ God is not
quick and severe upon every miscarriage. He might have cut us off
betimes, as we crush serpents in the egg, and destroy venomous
creatures when they are young. But this is not all ; he giveth grace
to repent, yea, repentance itself, whereby man s heart is changed. This
is by his Spirit : 2 Tim. ii. 25, If God peradventure will give them
repentance, to the acknowledging of the truth. The evangelical call
carries its own blessing with it.
III. The means of application, or the duty on man s part, is repent
ance ; for to that he calleth them here.
Here let me show you these four things (1.) What repentance
is ; (2.) The kinds of it ; (3.) That this is the way of our recovery ;
(4.) The suitableness of this qualification to the grace of the new
covenant.
1. What repentance is. It is turning of the whole heart from sin
and Satan to serve God in newness of life ; or a turning from sin
because God hath forbidden it, to that which is good because God
hath commanded it. There are in it, as in every action, two terms,
a quo and ad quern. We turn from something, and we turn to some
thing.
[1.] The terminus a quo ; we turn from something. From sin :
Acts viii. 22, Kepent of thy wickedness/ airo TT}? /ca/cta? ; from thy
wickedness, and from dead works, Heb. vi. 1 ; from Satan. Satan
is sometimes made the term, because the sinner falleth to his share :
Acts xxvi. 18, To turn them from darkness to light, and from the
power of Satan to God.
[2.] The terminus ad quern is to God, Acts xx. 21 ; to the truth :
2 Tim. ii. 25, et9 eTriyvaxriv a\f}deia<$, Kepentance to the acknow
ledgment of the truth ; to holiness and newness of life, Kom. vi.
4 ; to life : Acts xi. 18, Then hath God also to the gentiles granted
repentance unto life.
2. The kinds of it. There is a general repentance, which consists in
the putting off the body of the sins of the flesh, Col. ii. 11, when a
man renounceth all sin, and devoteth himself to God ; and there is a
particular repentance for any provoking sin : Acts viii. 22, Repent
and pray, that, if it be possible, the thought of thy heart may be for
given thee. Again, there is a repentance at our first conversion,
which is our passing from death to life, or our entrance by the strait
gate, Mat. vii. 14 ; and there is a repentance afterwards, which be-
longeth to our walking in the narrow way; for after conversion we
need it still, and not in our natural estate only. It is not only
necessary for a sinner yet unregenerate, yet unreconciled to God,
without which he cannot expect any peace with God or benefit by the
new covenant, but also for a believer till his full and final recovery. This
repentance after conversion is either occasional or constant.
[1.] Occasional, after any offence given, or breach between us and
8 SERMON UPON MARK II. 17.
God, repentance is necessary to obtain pardon of sins after justifica
tion, as well as before it. God saith to the church of Ephesus, Eev.
ii. 5, Repent, and do thy first works. So ver. 19, Whom I love I
rebuke and chasten ; be zealous therefore, and repent ; where repent
ance is put for a necessary means of removing God s rebuke and quarrel
from them whom he loveth. The promise is made to believers : 1
John i. 9, If we confess and forsake our sins, he is just and faithful to
forgive us our sins. When he wrote to believers, he put himself in
the roll : * If we confess. Experience of the saints confirmeth the
same : Ps. xxxii. 5, I acknowledged my sin unto thee. God was
angry with Job s friends till they humbled themselves : Job xlii. 8.
Solomon beggeth pardon for the people of God on these terms : 1
Kings viii. 47, 48, Yet if they shall bethink themselves in the land
whither they were carried captives, and repent, and make supplication
unto thee in the land of them that carried them captives, saying, We
have sinned and done perversely, we have committed wickedness ; and
so return unto thee with all their heart and with all their soul, in the
land of their enemies which led them away captive, and pray unto
thee towards their land which thou gavest their fathers, the city which
thou hast chosen, and the house which I have built for thy name.
The Lord assenteth to the articles : 2 Chron. vii. 13, 14, If I shut
up heaven that there be no rain, if my people shall humble themselves,
and pray, and turn from their wicked ways, then will I hear from
heaven, &c. God s children may fall into miscarriages whereby they
may displease God, though their persons be justified.
[2.] Constant. When we first begin with God, we bind ourselves
to forsake all known sin, and to live to God. In grown persons this
is confirmed by baptism. Our obligation continueth with our lives.
And therefore we must spend our whole time in repentance. And
our necessity inferreth it, as well as our obligation. Original corrup
tion remaineth with the regenerate, and we frequently feel the rebel
lions of the flesh : Rom. vii. 24, wretched man that I am ! who
shall deliver me from this body of death ? So long as a man is a
sinner, he is called to repentance, and must use this means till his full
recovery. Besides, too, it is necessary with respect to our growth.
We must grow daily in humiliation and self-abhorrence, and reform
the errors of our ways more and more ; and therefore we must look
upon Christ still calling us to repentance, that, walking in a constant
mortifying of sin, he may still lead us to salvation. And by these
calls he more and more killeth and weakeneth corruption in us. There
fore as they said, because of the difficulties of the outward reformation,
Ezra x. 13, This is not a work of one day or two, so inward repent
ance is not the work of one, but all our days.
3. That this is the way of our recovery, in order to the enjoyment of
the privileges of the new covenant. God and Christ agreed that
salvation should be dispensed upon these terms, and the whole frame
of the gospel is to invite sinners to repentance. God sent him to heal
the broken-hearted, Mat xi. 28. He interposed as mediator to make
way fqr this.
[1.] This appeareth by the doctrine of the covenant. He hath
made a covenant wherein he hath offered pardon and life to the
penitent believer : Luke xxiv. 47, And that repentance and remission
SERMON UPON MARK II. 17. 9
of sins should be preached in his name to all nations ; with Mark xvi.
6, He that believeth and is baptized shall be saved. Kepentance
putteth us within the reach of the promise, which speaketh pardon to
none but those which repent. Some dispute whether it be an equal
condition with faith. It is as necessary ; but faith hath its special use
for some respects. As repentance is a return to the love and obedience
of our God, so faith is a thankful acceptance of the benefit of our
Redeemer: Acts xx. 21, Repentance towards God, and faith in our
Lord Jesus Christ. The closing act is faith or acceptance of Christ,
yet the person must be penitent. As in marriage, the hearing of the
proposal, believing what is heard, the liking the party, living in con
jugal society, are terms, but the solemn taking one another is the
nuptial knot ; so here, consent to take Christ is the closing act of faith,
and then there must be a living in obedience afterward.
[2.] The sacraments or seals of the covenant bind to it. Baptism
implieth it : Mat. iii. 11, I baptize you with water unto repent
ance ; that is, to seal up the covenant of repentance, whereby the
party baptized is obliged to his duty, and hath the promise of God to
supply us with grace to repent. The Lord s supper also binds to it.
The main benefit there offered is remission of sins, Mat. xxvi. 28,
which cannot be had without repentance. We are bound in baptism,
but men forget that they were purged from their old sins. There
fore earnest resolutions against sin need often to be renewed, lest we
become cold and remiss in them ; therefore a special repentance is
required before we come to the Lord s table.
4. The suitableness of the qualification.
[1.] It is much for the honour of God. Christ hath purchased the
effects of his grace, to be communicated to us in a way becoming his
wisdom as well as his justice. Now it would not be for the glory of
God, nor preserve his law and government, if we should be pardoned
without submissive confession of past sins, or a resolution of future
obedience. Common reason will tell us that our case is not com-
passionable without it. Who will pity those in misery that are
unwilling to come out of it ? Repentance is called a giving glory to
God : Mai. ii. 2, I will curse your blessings, because ye will not lay
it to heart, and give glory to my name ; Josh. vii. 14, My son,
give glory to the God of Israel, and make confession to him ; Rev.
xvi. 9, They repented not to give glory to God. Repentance repaireth
God in point of honour, giveth him the glory of the justness of his
laws and providence. The self-condemning sinner subscribeth to all
this ; therefore it is suitable to the wisdom of God that a penitent
sinner should have pardon rather than an impenitent, or one that con-
tinueth securely in his sins, and despiseth both the curse of the law
and the grace of the gospel.
[2.] The duty of the creature is secured when he is so firmly bound
unto future obedience. Therefore surely a converting repentance is
the fittest condition, such as may induce a hatred of sin repented of,
and a love to God and holiness. Now our first hearty consent for the
future to live in the love, obedience, and service of our creator, with
a detestation of our former ways, is most conducible to this end ;
besides the obligation of the vow itself, or bond of the holy oath into
10 SERMON UPON MARK II. 17.
which they are entered, and the circumstances accompanying it,
because this vow and promise is made partly in our anguish, when we
feel the smart of sin, then for the soul to resign itself to God : Acts
ix. 6, Lord, what wilt thou have me to do ? And partly when we
are in the deepest and freshest sense of his pardoning mercy, when we
see at how dear a rate he is content to save us, and upon what free
terms to pardon all our wrongs ; surely they that are brought back
from the grave, and fetched up from the gates of hell, and from under
a sentence of condemnation, will be engaged more to love God : Ps.
cxxx. 4, But there is forgiveness with thee, that thou shouldst
be feared. The woman loved much who had much forgiven her,
Luke vii. 47.
[3.] It is most for the comfort of the creature that a stated certain
course or remedy should be appointed for our peace, which may leave
the greatest evidence upon our consciences. Now what is likely to do
so much as this first and apparent change, whereby we utterly renounce,
and bitterly bewail, our former folly, and solemnly give up ourselves to
God by Christ ? Things are evident to the feeling which are serious,
advised, difficult, have a notable delight accompanying them ; all
which concur here. This is the most important action of our lives, the
settling of our pardon and eternal interest ; a sense of sin, if deep and
thorough, will ever stick with us. The heart is hardly brought to this,
to submit to God s appointed course : Kom. x. 3, For they being igno
rant of God s righteousness, and going about to establish their own
righteousness, have not submitted to the righteousness of God. And
it is rewarded with some notable tastes of God s love ; for he reviveth
the hearts of his contrite ones, Isa. Ivii. 15, and restoreth comfort to
his mourners/ ver. 17.
Use.^ Let us obey Christ, and continually carry on the work of repent
ance with more seriousness. Sin is not hated enough, nor God loved
enough, and therefore we have so small a taste of the comforts of
Christianity. Groans unutterable make way for joys that are unspeak
able.
Motives.
1. The unquestionable necessity of the duty should move us. Christ s
authority is absolute. He telleth us, I came to call sinners to repent-
tance. If he saith so, contradiction must be silent, hesitation satisfied,
all cavils laid aside, and we must address ourselves to his work, and
never cease till we are past repentance, and that is only when we have
no more sin in us, which will never be till we die.
2. The profit should move. It is a duty of great use. By repent
ance we are put into a capacity to serve and please God; for new
creatures are set in joint again, who were disordered by the fall Eph
11. 10; and Titus iii. 5; 2 Tim. ii. 2; and by it we are put into a
capacity to enjoy God: Acts xxvi. 18, To open their eyes, and turn
them from darkness to light, and from the power of Satan to God.
3. Nothing can be excepted against this course. (1.) The plea of
unworthmess hath no place. It is not the applying a privilege, but
the performance of a duty we invite you to. If we did directly call
you to accept a pardon, you might question our doctrine. Perhaps
you may think you are unworthy to be pardoned, but God is worthy to
SERMON UPON MARK II. 17. 11
be obeyed. Christ calleth you to repentance. (2.) You cannot object
the greatness of your sins. Did Christ come from heaven only to
cure a cut finger, and not a deadly wound ? He calleth sinners, and
sinners without exception ; sinners of all sorts and sizes. This thought
often cometh into our mind, that Christ is a saviour, but not of those
who are fallen into such heinous and enormous offences as we have
done ; as if any disease were beyond the skill of the spiritual physician ;
as if he could cure a cold or a slight ague, but not the leprosy and the
plague. All sinners are called.
4. The plea of weakness doth not lie against the duty neither ; for
he calleth the things that are not as though they were, Eom. iv. 17 ;
1 Lazarus, come forth, John xi. 47. Why doth he speak to a dead
man ? So to the man with the withered hand, Stretch forth thy hand,
Mat. xii. 13. Do not say, Lord, this I cannot do. No ; go forth in
the strength of Christ s call. He calleth not only by the ministry of
the word, but the inward operation of his Spirit.
Now for means,
1. Examine thiae own heart to find out thy particular sins : Ps.
cxix. 59, I thought on my ways, and turned my feet into thy testi
monies ; Lam. iii. 40, Search and try your ways, and turn to the
Lord. Kepentance usually beginneth with serious soul-searching;
otherwise we spend our indignation upon a notion. Particulars are
most affecting. Sin is the common packhorse to bear every man s
burden ; but sin must be particularly confessed, forsaken, and morti
fied, that it may be pardoned.
2. Labour to work thy heart to godly sorrow for them : Lam. iii.
20, My soul hath them still in remembrance, and is humbled within
me. We should humble ourselves greatly: Job xlii. 6, I repent and
abhor myself ha dust and ashes ; Mat. xi. 21, Repented in dust and
ashes. This is spoken according to their national customs. Men
most abased are most serious. But our repentance generally is not
deep and serious enough, so as will become offences and dishonours
done to God by such weak creatures as we are, and so deeply engaged
to him. There is not that self-loathing, nor such a measure of godly
sorrow, as may either make Christ sweet or sin bitter to us. If it
affect the heart so as sin becometh hateful, and there is a price and
value put upon God s grace in Christ, then it is right. Oh ! therefore,
bemoan yourselves to God as Ephraim did, Jer. xxxi. 18.
3. Lay them open before God in humble confession : 1 John i. 9,
If we confess sins, he is faithful and just to forgive us our sins ;
Jer. iii. 13, Only acknowledge thine iniquities, that thou hast trans
gressed against the Lord thy God ; and set apart some special time
to do it.
4. Crave and sue earnestly for the pardon of them in Christ s name
and for Christ s sake : Eph. iv. 32, As God for Christ s sake hath for
given you ; 1 John ii. 12, I write unto you, little children, because
your sins are forgiven you for his name s sake. All benefits must be
asked in his name ; much more this, which is the great fruit of his
redemption. God himself has taught us to pray for pardon, and to
say, c Take away all iniquity, Hosea xiv. 4. And take the sacramental
pledges out of God s hand for this end.
12 SERMON UPON MARK II. 17.
5. There must be an unfeigned purpose and endeavour to forsake
them : Prov. xxviii. 13, He that covereth his sins shall not prosper,
but whoso confesseth and forsaketh them shall have mercy ; Ezek. iii.
11, As I live, saith the Lord, I have no pleasure in the death of the
wicked, but that the wicked turn from his way and live: turn ye,
turn ye, for why will ye die, house of Israel ? Hosea xiv. 8,
Ephraiin shall say, What have I to do any more with idols ? Isa.
xxx. 22, Ye shall defile also the covering of thy graven images of
silver, and the ornament of thy molten images of gold ; thou shalt
cast them away as a menstruous cloth ; thou shalt say unto it, Get
thee hence/
SERMON UPON PSALM VIII. 2.
Out of the mouths of babes and sucklings hast thou ordained strength
because of thine enemies, that thou mightest still the enemy and
avenger. Ps. viii. 2.
THE scope of this psalm is to glorify God for the singular dignity he
hath put upon man above all his works. The expressions literally
and apparently refer to God s works of creation and providence about
him ; but in a divine and more spiritual sense tbe mysteries of redemp
tion are intended, and secretly couched under them, as appeareth by
the frequent quotations of this psalm in the New Testament.
There is a double honour put upon mankind
1. That God hath ordained man, that feeble and weak creature, to
subdue and conquer his enemies.
2. That God hath made him lord of all his other creatures ; both
which concern not only man in general, but especially Jesus Christ,
God made man, and therefore both are applied to him. The first
when the children welcome him with the acclamations proper to the
Messiah: Mat. xxi. 15,16, When the chief priests and scribes saw
the wonderful things that he did, and the children crying in the
temple, Hosanna to the son of David, they were sore displeased, and
said unto him, Hearest thou what these say ? and Jesus saith unto
them, Yea ; have ye never read, Out of the mouths of babes and
sucklings thou hast perfected praise ? The other in many places,
especially Heb. ii. 6-8, But one in a certain place testified, saying,
What is man, that thou art mindful of him ? or the son of man, that
thou visitest him ? Thou hast made him little lower than the angels ;
thou crownedst him with glory and honour, and didst set him over
the works of thy hands ; thou hast put all things in subjection under
his feet : for in that he put all in subjection under him, he left nothing
that is not put under him. So that man is both his champion and
his deputy. He is his deputy : ver. 6, * Thou hast made him to have
dominion over the works of thy hands ; thou hast put all things under
his feet/ His champion, in the text: Out of the mouths of babes
and sucklings hast thou ordained strength/ &c.
In explaining these words, I shall inquire (1.) Who are these
babes and sucklings ? (2.) Who is the enemy and avenger ? (3.)
What is the miracle and wonder that raised the prophet s admiration,
and moved him to praise God for this ?
I. Who are these babes .and sucklings ?
14 SERMON UPON PSALM VIII. 2.
1. Man in general, \vho springeth from so weak and poor a begin
ning as that of babes and sucklings, yet is at length advanced to such
power as to grapple with and overcome the enemy and the avenger. ^
2. David in particular, who being but a ruddy youth, God used him
as an instrument to discomfit Goliah of Gath.
3. More especially our Lord Jesus Christ, who assuming our nature
and all the sinless infirmities of it, and submitting to the weakness of
an infant, and after dying, is gone in the same nature to reign in
heaven, till he hath brought all his enemies under his feet, Ps. ex. 1 ;
and 1 Cor. xv. 27, For he hath put all things under his feet ; but
when he saith he hath put all things under him, it is manifest that he
is excepted which did put all things under him. Then was our
human nature exalted above all other creatures, when the Son of God
was made of a woman, carried in the womb as long a time as other
infants are, Luke ii. 6 ; sucked as a babe, and afterwards died, and
was received unto glory.
4. The apostles, who to outward appearance were despicable, in a
manner children and sucklings in comparison of the great ones of the
world, poor despised creatures, yet principal instruments of God s ser
vice and glory. Therefore it is notable that when Christ glorifieth his
Father for the wise and free dispensation of his saving grace, Mat. xi.
25, he saith, I thank thee, Father, Lord of heaven and earth, because
thou hast hid those things from the wise and prudent, and hast revealed
them unto babes; so called from the meanness of their condition.
Compare the parallel places, Luke x. 21, and you shall see it was
spoken when the disciples were sent abroad, and had power given
them over unclean spirits : In that hour Jesus rejoiced in spirit, and
said, I thank thee, Father, Lord of heaven and earth, that thou hast
hid these things from the wise and prudent, and hast revealed them
unto babes. This he acknowledged to be an act of infinite condescen
sion in God.
5. Those children that cried hosanna to Christ make up part of the
sense, Mat. xxi. 16 ; for Christ defendeth their practice by this scripture,
when he was condemned by the wisest and greatest and proudest men
in the world, such as were the scribes and pharisees at that time,
he was praised and welcomed as the Messiah or son of David by the
children.
6. Not only the apostles, but all those that fight under Christ s ban
ner and are lifted into his confederacy may be called babes and suck
lings (1.) Because of their condition ; (2.) Their disposition.
P.] Because of their condition. God is pleased often to make choice
of the meanest and lowest : 1 Cor. i. 27, 28, But God hath chosen
the foolish things of the world to confound the wise, and God hath
chosen the weak things of the world to confound the things which are
mighty ; and the base things of the world, and things which are
despised, hath God chosen ; yea, and things which are not, to bring to
nought things that are ; that is, God in the government of the world
is pleased to subdue the enemies of his kingdom by weak and despised
instruments.
[2.] Because of their disposition ; they are most humble spirited.
We are told, Mat. xviiL 3, Except ye be converted, and become as
SERMON UPON PSALM VIII. 2. 15
little children, ye shall not enter into the kingdom of God. As if he
had said, you strive for pre-eminence and worldly greatness in my
kingdom ; I tell you my kingdom is a kingdom of babes, and con-
taineth none but the humble, and such as are little in their own eyes,
and are contented to be small and despised in the eyes of others, and so
do not seek after great matters in the world. A young child knoweth
not what striving or state meaneth ; and therefore, by an emblem and
visible representation of a child set in the midst of them, Christ would
take them off from the expectation of a carnal kingdom.
II. Who is the enemy and the avenger ? In the letter Goliath, in
the mystery the devil and his agents and instruments. He is 6 e^dpof,
the enemy of God and man : Mat. xiii. 39, The enemy that
soweth them is the devil ; and with him all the seed of the serpent,
Gen. iii. 15. These are wicked men : John viii. 44, For ye are of
your father the devil, and the lusts of your father ye will do ; 1 John
iv. 4, Ye are of God, little children, and have overcome them, because
greater is he that is in you than he that is in the world. The war is
carried on between two heads and two seeds.
III. What is the miracle and wonder that raised the heart of the
psalmist to praise God ? It lieth in three things (1.) That God hath
ordained strength ; (2.) That this lieth in their mouth ; (3.) That this
strength is sufficient to still the enemy and the avenger.
1. That there is strength in such weak creatures. Christ himself to
outward appearance was a mean and despicable person, scorned, scourged,
crucified, yet made perfect through sufferings, and crowned with glory
and honour : Heb. ii. 9, 10, But we see Jesus, who was made a little
lower than the angels for the suffering of death, crowned with glory
and honour, that he by the grace of God should taste death for every
man. For it became him, for whom are all things, a-nd by whom are
all things, in bringing many sons to glory, to make the captain of our
salvation perfect through sufferings. And he hath strength enough
to remove the impediments of our salvation, and doth powerfully
conquer and subdue all his and our enemies. Christians are in them
selves weak creatures, but there is strength ordained for them to do
and suffer all things that belong to their duty, or may befall them in
the way of their duty. As Phil. iv. 13, I can do all things through
Christ that strengthened me, and When I am weak, then am I
strong, 1 Cor. xii. 10. And this strength is said to be ordained, or
founded, because it standeth upon a good foundation, the everlasting
merit of the Son of God, who came out from God s bosom to reduce
and call us to the dignity of his servants. The angels, those glorious
creatures, when they fell by pride, were never restored, but are be
come the enemies of God and mankind. They usurped the honour
due to God, and plunged man into their apostasy, but God hath
ordained strength to recover man out of this thraldom, and vindicate
his own glory, that mankind might not be wholly lost to him, Col. ii.
15, Having spoiled principalities and powers, that is, spoiled them of
their prey, on his cross. And afterwards by the power of his grace
rescueth man : Col. i. 13, Who hath delivered us from the power of
darkness, and hath translated us into the kingdom of his dear Son.
2. That this strength cometh out of the mouth ; that is, it is not
16 SERMON UPON PSALM VIII. 2.
by the power of the long sword, or by visible force and might, but by
the breath of his mouth ; that is to say
[1.] By the word preached. Therefore it is said that he shall
consume antichrist by the breath of his mouth, 2 Thes. ii. 8 ; and
Kev. xix. 15, Out of his mouth goeth a sharp sword, wherewith he
should smite the nations ; and Isa. xi. 4, He shall smite the earth
with the rod of his mouth/ that is, subdue and vanquish opposition
by his wonderful word ; therefore the word is called the rod of his
strength, Ps. ex. 2.
[2.] By confessing his name: Bom. x. 9, 10, If thou shalt confess
with thy mouth the Lord Jesus, and believe in thine heart that God
raised him from the dead, thou shalt be saved: for with the heart
man believeth unto righteousness, and with the mouth confession is
made to salvation. And this is one means of conviction, especially
when this confession is accompanied with self-denial : Eev. xii. 11,
They overcame by the blood of the Lamb, and the word of their
testimony ; not loving their lives to the death. This bold confession
is the fruit both of the word preached, and the spirit of faith given to
them, 2 Cor. iv. 13, and also of Christ s actual assistance : Luke xxi.
15, I will give you a mouth and wisdom which your adversaries
shall not be able to gainsay. Now that by such means the kingdom
of sin, Satan, and antichrist should be ruined in the world, this is
and should be matter of admiration and praise.
[3. J The effect, to still the enemy and the avenger ; either by brid
ling their rage : Ps. Ixxvi. 10, Surely the wrath of man shall praise
thee, and the remainder of wrath shalt thou restrain ; or silencing their
contradiction: Acts vi. 10, They were not able to resist the wisdom
and spirit by which he spake ; Acts viii. 13, Simon wondered, be
holding the signs and miracles that were done; or changing their
hearts, as Paul s, Acts ix. 6, and making him to be instrumental in
changing others, Acts xxvi. 18, and determining interests, that the
church hath liberty and opportunity to worship God : Acts ix. 31,
Then had the churches rest throughout all Judea and Galilee and
Samaria, and were edified, walking in the fear of the Lord, and in the
comforts of the Holy Ghost. Nay, the kingdom of Satan and his
adherents plainly and apparently goeth to wreck. The devil, that
proud and rebellious enemy of God and goodness, is by this means
subdued and brought down ; first cast out of a great part of his king
dom in men s hearts, none but obdurate sinners being left to him:
John xii. 31, 32, Now is the judgment of this world, now is the prince
of this world cast out. And I, if I be lifted up from the earth, will
draw all men unto me ; that is, the kingdom of Satan shall be de
stroyed, and a great part of the world brought to believe in me. And
at last he shall be utterly confounded and destroyed : 1 Cor. xv. 24-27,
He hath put all things under his feet ; all enemies, not one excepted,
but shall be subdued to Christ.
Doct. That victory over Satan in our nature is matter of great praise
and thankfulness to God, that the same nature that was lately foiled
should yet be victorious.
1. I take this for granted, that Satan is the enemy and avenger;
for the text speaks of an enemy and enemies, one chief ; for so the
SEKMON UPON PSALM VIII. 2. 17
devil is said to be, Mat. xiii. 39, The enemy that soweth them is the
devil. He is an enemy to God and man. To God, as he affected
and usurped divine honour, and for his pride was cast out of heaven
into the torments of hell ; falling by pride is therefore called the con
demnation of the devil, 1 Tim. iii. 6, so James iii. 15, Sensual, earthly,
devilish. The glorious condition in which he was created tempted
him to aspire higher than he was ; and all ambition is devilish wisdom,
called so from his sin. Also he is an enemy to mankind, because by
his temptation came our fall and misery, and therefore lie is said to
be a murderer from the beginning. A malicious, proud, and bloody
murderer of soul and body, and still he seeketh our destruction : 1
.Peter v. 8, The devil like a roaring lion goeth about seeking whom
he may devour. In the text he is not only called the enemy and the
avenger, but thine enemies. The word thine showeth that he is
an enemy to God, and all goodness, and all good men who belong to
God. And the plural expression, enemies, noteth either the multi
tude of evil spirits who are with Satan, and are set to ruin mankind,
or those their confederate party in the world, who are also many, and
usually great and powerful. For the conflict is not only between the
chiefs, but also the instruments on either side ; between Satan on the
one side, the head and father of the wicked, and Christ on the other,
the captain of our salvation, Heb. ii. 10 ; or between the seed of the
woman and the seed of the serpent : Gen. jii. 15, I will put enmity
between thy seed and her seed, and it shall bruise thy head, and thou
Bhalt bruise his heel. The seeds are concerned in this enmity as well
as the chiefs.
2. The nature of this enmity. It is double; as on Satan s part,
both of nature and design, so on Christ s part, both of nature and
office.
[1.] There is a perfect enmity between the nature of Christ and
the nature of the devil. The nature of Satan is sinful, murderous,
and destructive, for it is said he was a liar and murderer from the
beginning, as before. So 1 John iii. 8, He that committeth sin is
from the devil, and the devil sinneth from the beginning; ver. 12,
Cain was of that wicked one who slew his brother. It is the devil s
work to do all the hurt and mischief that he can to the bodies and
souls of men, but the nature of Christ is quite contrary. It is his
work to do good, and only good : Acts x. 38, God anointed Jesus of
Nazareth with the Holy Ghost and with power, who went about doing
good, and healing all that were oppressed of the devil, for God was
with him. Christ did nothing by way of malice and revenge; he
used not the power that he had to make men blind, or lame, or to kill
any ; no, not his worst enemies ; but he went up and down doing
good, giving sight to the blind, limbs to the lame, health to the sick,
life to the dead ; he rebuked his disciples when they called for fire
from heaven to consume those that despised them, telling them they
knew not what spirit they were of, Luke ix. 55, 56. No; all his
miracles were acts of relief and succour, not pompous and destructive ;
bating only the blasting of the unfruitful fig-tree, which was an
emblematical warning to the Jews, and his permitting the devil to
enter into the herd of swine, which was a necessary demonstration of
VOL. XVIII. B
18 SERMON UPON PSALM VIII. 2.
the devil s malice and destructive cruelty, who, if he could not afflict
men, would destroy swine.
[2.] An enmity of design; for Christ came to destroy the works
of the devil, 1 John iii. 8, as the devil seeketh to oppose the kingdom
of Christ. Christ was set up to dissolve that sin and misery which
Satan had brought upon the world ; and the devil sought to keep it
up and hinder our salvation. The devil is the disturber of the
creation, and Christ the repairer of it ; and these two, salvation and
destruction, are perfectly opposite.
Now such an enmity as there is between Christ and Satan, such
there is also between the confederates on either side.
(1.) An enmity or contrariety of nature. The seed of the serpent
inherits his venomous qualities ; for as they are an estate opposite to
God, so they are to the people of God. All people of a false religion,
whether infidels, or idolaters, or heretics, are of bloody and desperate
principles, partly by the influence of their great guide and leader,
partly because their false religion efferateth their minds, and stirreth
them up into a blind, bitter zeal : These go in the way of Cain/ Jude
11. On the other side, Christ conveyeth his holy, meek, ^ and lamb
like nature to his sincere worshippers and followers. Their righteous
souls are vexed indeed with the impure conversations of the wicked,
but so as to stir them up, not to passion, but compassion. They are
grieved to see people go by droves to hell, and would fain rescue them
out of the snares of the devil, but aim not at their destruction : Jude
22, 23, And of some have compassion, making a difference ; and
others save with fear, pulling them out of the fire ; hating even the
garment spotted with the flesh. i .
(2.) There is an enmity of design, seeking to pull down what Satan
would set up, all that sin, idolatry, error, and superstition whereby the
world is corrupted : 2 Cor. x. 4, 5, For the weapons of our warfare
are not carnal, but mighty through God to the pulling down of strong
holds, and casting down imaginations, and every high thing that
exalteth itself against the knowledge of God, and bringing into cap
tivity every thought to the obedience of Christ ; that is, to bring down
all the disputings and reasonings and prejudices which are raised
up against the power of the gospel, and hinder the acknowledgment
and practice of the truth. Satan s end is to draw men into sin and
damnation, and to dishonour God; theirs, to glorify God in the
world, and save their own souls, and the souls of all about them.
3. This enmity of Satan and his instruments is carried On, both
against Christ and his people, with much rage and fury : I will put
enmity between thy seed and her seed ; it shall bruise thy head, and thou
shalt bruise his heel, Gen. iii. 15. There is something common to both ;
for the word bruised is used mutually both of the seed of the woman
and the seed of the serpent. In this war, as usually in all other, there
are wounds given on both sides. The devil bruiseth Christ, and
Christ bruiseth Satan ; only Christ s heel is bruised, but the devil s
head is crushed ; that is, he is finally destroyed.
[1.] Certain it is that Christ himself was bruised in the enterprise
of redeeming poor captive souls, which showeth how much we should
value our salvation, since it cost so dear. The Lord Jesus thought
SERMON UPON PSALM VIII. 2. 19
not his whole humiliation from first to last too much, nor any price
top dear, for overthrowing the devil s kingdom, and rescuing us into the
liberty of God s children. But how was he bruised by the serpent ?
Certain it is on the one side that Christ s sufferings were the effects of
man s sin, and a demonstration of God s holiness and governing justice.
Therefore it is said, Isa. liii. 10, 11, It pleased the Father to bruise
him. Unless it had pleased the Lord to bruise him, Satan could never
have bruised him. But, on the other side, they were also the effects
of the malice and rage of the devil and his instruments. In his whole
life he was tempted by Satan, often vexed with his instruments. There
fore he saith, Ye are of your father the devil. But the closing stroke
was at his death, Satan then doing the worst he could against him.
When Judas contrived the plot, it is said the devil entered into him,
Luke xxii. 3. When the high priest s servants came to take him,
ver. 53, he telleth them, This is your hour, and the power of dark
ness. They did prevail at last to cause his shameful death ; this was
all they could do ; this was the time the devil and they were permitted
to work their wills upon him.
[2.] No Christians are exempted from trials of their sincerity. God
will have all obedience to be tried and honoured by opposition, and
sometimes by grievous and sharp opposition : Kev. ii. 10, The devil
shall cast some of you into prison, that you may be tried. Thus Job
was permitted to be vexed by Satan for his trial, Job i. 12 ; and Paul
had his messenger of Satan to try him, to see what shift he could make
with sufficient internal grace against outward and vexatious evils,.
2 Cor. xii. 7, 8. Now it is better to undergo the fiery trial than the fiery
torment. Tried we are then, but not destroyed ; yea, sometimes hurried
to death, and yet we overcome, Kev. xii. 11. Christ doth prevail upon
opposition and by opposition. When Satan s instruments were killing
Christians, they were pulling down Satan s throne and advancing
Christ s; and when they were butchered and slaughtered, yet they
multiplied.
4. The means and manner of victory is to be considered.
[1.] Christ overcometh this enmity by taking our nature. He
might have destroyed him by his divine power, but the conquerer is
the seed of the woman, or the Son of God incarnate. He conquered
in the same nature that was so lately foiled, and thereby Satan s main
design is crossed and counter-worked, which was double partly to
make man jealous of God, as if he were envious of our happiness, and
by this false representation to alienate our hearts, and make a breach
between us and him : Gen. iii. 5, God knoweth that in the day ye eat
thereof ye shall be as gods, knowing good and evil. This way would
he weaken the esteem of God in our hearts ; but hereby we have a
fuller manifestation of his love to make him the more amiable to us :
Rom. v. 8, But God commended his love to us, that when we were
sinners, Christ died for us ; and John iii. 16, God so loved the world,
that he gave his only-begotten Son, that whosoever believeth in him
should not perish, but have everlasting life ; and 1 John iv. 9, 10, In
this was manifested the love of God towards us, because that God sent
his only-begotten Son into the world, that we might live through him :
herein is love, not that we loved God, but that he loved us, and sent
20 SERMON UPON PSALM VIII. 2.
his Son to be a propitiation for our sins. We would be as God, and
Christ would be as man. Partly to depress the nature of man, which
in innocency stood so near to God ; that was the end of his malicious
suggestion. But now it is advanced, and set up far above the angelical
nature, and admitted to dwell with God In a personal union : Heb. ii.
16, For verily he took not on him the nature of angels, but he took
on him the seed of Abraham. The nature of man being only assumed
by Christ, the angels are not concerned in it immediately. Man had
the benefit and honour put upon him, especially in his glorified estate,
Eph. i. 20, 21.
[2.] By his passion or death on the cross : Heb. ii. 14, Forasmuch
as the children are partakers of flesh and blood, he also himself took
part of the same, that through death he might destroy him that had
the power of death, that is, the devil. Christ would not only take
our nature, but also suffer in it, so to frustrate and make void the
devil s design, which was to keep men for ever under the power of death,
wherein he had involved him. He had brought sin upon us, and by
sin, death, and in this condition, as the executioner of God s curse, he
would still have held us, but that Christ came to put us into a condi
tion of holiness and happiness, and so make us capable of eternal life.
The devil did not conquer Christ by death, but Christ did conquer the
devil. When the Koman soldiers were parting and spoiling his garments,
he was spoiling principalities and powers.
[3.] By his resurrection and ascension. After he had been a sacri
fice for sin, by his resurrection he overcame death, hell, and sin, and
soon after he ascended into heaven, that he might triumph over the
devil, and lead captivity captive, Eph. iv. 8. His enemies were foiled
upon the cross, but his triumph over them was at his ascension, where
by he hath assured the world of his conquest, that he hath carried the
day, and gained an absolute and complete victory ; for our Lord in
heaven is out of the reach of enemies, as having done his work ; we
are only left behind to scatter the relics of the battle.
[4.] By his sitting at the right hand of God he doth two things
(1.) He poureth out the Spirit, endowing his messengers with all gifts
and graces, ordinary and extraordinary, to preach the gospel to the
heathen world, whereby the old religion by which the devil s kingdom
was supported went to wreck everywhere ; his oracles were silenced,
his superstitions suppressed ; no more the same temples, the same rites,
the same gods ; all fell before God as worshipped in Christ : John
xvi. 11, The Spirit shall convince the world of judgment, because the
prince of this world is judged. It is true, in- some parts of the world
Satan yet reigneth, where Christ hath not pursued him with his gospel,
or withdrawn his gospel for the ingratitude of men ; but where it
cometh, it prevaileth mightily, and the world cannot resist its convin
cing power.
[5.] By his secret and invisible providence he defendeth his people,
and stilleth the enemy and avenger. Christ, as God incarnate, having
the grant of a kingdom, is every way furnished with power to maintain
it by means proper to the mediatory dispensation; by his word,
Spirit, and providence. This last we are upon. All judgment is put
into his hands, John v. 22. Though there be many vicissitudes and
SERMON UPON PSALM VIII. 2. 21
changes in the outward condition of the church, yet by invisible ways
God doth notably defeat Satan and his instruments. And though
there be ebbings and flowings of the two kingdoms, yet we have much
experience that Christ is upon the throne, by his protecting, strengthen
ing, and assisting his faithful people, and prospering their just
endeavours for the advancing of his kingdom. Sometimes he destroyeth
enemies : Isa. xxvii. 4, Who would set the briars and thorns against
me in battle, I would go through them, and burn them together.
Sometimes he infatuateth their counsels : Job v. 12, 13, He dis-
appointeth the devices of the crafty, so that their hands cannot per
form their enterprise. He taketh the wise in his own craftiness, and
the counsel of the froward is carried headlong. Sometimes he hideth
his people in the secret of his presence, Ps. xxxi. 20. Sometimes he
blasts all their prosperity by an invisible curse : Job xx. 26, A fire
not blown shall consume them. Or else he divides them, as you may
read in 2 Chron. xx.
5. The degree of the success. How far is the enemy and avenger
stilled ? I answer
[1.] Non ratione essentice ; not to take away his life and being.
No ; there is a devil still, and shall be when the whole work of Christ s
redemption is finished ; for it is said of that time, Bev. xx. 10, That
the devil was cast into the lake of fire and brimstone, where the beast
and the false prophet shall be tormented day and night for ever and
for ever. So Mat. xxv. 41, Hell was prepared for the devil and his
angels. Then eternal judgment is executed on the head of the wicked
state. Sentence was passed before, and the devil feareth it : Mat. viii. 29,
Art thou come to torment us before the time ? He was condemned
before, but then the sentence is fully executed upon him ; he is finally
punished, and shall for ever remain among the damned.
[2.] Non ratione malitice, not in regard of malice and enmity, for
the enmity ever continueth between the two seeds, and Satan will ever
be doing, though it be to his loss : 1 John iii. 8, He sinneth from
the beginning ; and therefore he is not so destroyed as if he desired
not the ruin and destruction of men. He is as malicious as ever. He
is always at the old trade of destroying souls, and watcheth all advan
tages to that end and purpose : 2 Peter v. 8, The devil like a roaring
lion goeth about seeking whom he may devour.
[3.] Then affirmatively, it remaineth that it is ratione potentice, in
regard of power. But how far is his power destroyed ? for still he
governeth the wicked, and possesseth a great part of the world. The
devils are called, Eph. vi. 12, ^Rulers of the darkness of this world ;
the gods of the heathen, idolatrous, superstitious world. And still he
molesteth the godly, whether considered singly and apart, or in their
communities and societies. Singly he may sometimes trouble them,
and sorely shake them, as wheat is tossed to and fro when it is win
nowed in a sieve, Luke xxii. 31 ; or in their communities and societies
the devil by his instruments may sorely distress them: Ps. cxxix. 1, 2,
Many a time have they afflicted me from my youth upward ; that is,
from the beginning of their being a people unto God ; or else corrupts
them : 1 Cor. xi. 3, I fear lest by any means Satan should corrupt
you ; and therefore we must see how far his power is destroyed.
22 SERMON UPON PSALM VIII. 2.
I answer It may be considered either (1.) With respect to Christ,
the author of our deliverance ; or, (2.) With respect to men, who are
the subjects of this deliverance, or the persons delivered.
First, With respect to Christ our deliverer.
1. There is enough done by way of merit to break the power of
Satan, or that whole kingdom of darkness which is united under one
head, called the devil. The price and ransom is fully paid for captive
souls, and there needeth no more to be done by way of merit and
satisfaction to dissolve that woful work which Satan hath introduced
into the world : Col. ii. 15, He hath spoiled principalities and powers,
triumphing over them on his cross ; 1 John iii. 8, For this purpose
the Son of God was manifested, that he might destroy the works of
the devil. Both these places show there is enough done for the
benefit of particular believers, and for the success of the gospel over
false religions. He hath divested evil spirits of their power, thrown
them out of their temples, silenced their oracles; he hath made it
publicly discernible by the success of the Christian religion in the
world ; he hath purchased the power of recovering souls out of their
apostasy at a dear rate : 1 Peter i. 18, We are not redeemed with
corruptible things, such as silver and gold, but with the precious
blood of the Son of God. Well, then, the value of the blood of Christ
is sufficient.
2. Christ is upon the thronef and we are under his protection ;
therefore the devil cannot totally prevail over those that have an in
terest in him, either as to single believers : John x. 28, And I give
unto them eternal life, and they shall never perish, neither shall any
pluck them out of my hand ; or to their communities and societies :
Mat. xvi. 18, Upon this rock I will build my church, and the gates
of hell shall not prevail against it. The gates of hell signify their
power and policy; there was their armoury, and there they sat in
council. Christ expecteth their most fierce and furious assaults, but
all should be to no purpose, but as the dashing of the waves against a
rock, which ends in foam, and the shame of the oppressors and assail
ants. So that besides . his merit on the cross, there is his power in
heaven, where he is to rule in the midst of his adversaries : Ps. ex. 1,
Sit at my right hand, until I make thy foes thy footstool. There he
is exalted, in that human nature which he had assumed, to the highest
pitch of glory, majesty, and authority.
3. Though there be not a total destruction of the kingdom of
Satan, yet it remaineth in an absolute subjection to the throne of the
mediator. The kingdom of sin and Satan are so far destroyed, as not
to hinder God s great design, the demonstration of mercy to the elect,
and to be subservient to the demonstration of his justice towards others,
who either contemn or neglect the remedy offered ; that the elect
may obtain, though the rest be hardened : 2 Thes. ii. 9, 13, Even him
whose coming is after the working of Satan, with all power and signs,
and lying wonders, &c. But we are bound to give thanks always to
God for you, brethren, because God hath from the beginning chosen
you to salvation, through sanctification of the Spirit, and belief of the
truth.
4. Christ will in time destroy all opposite reigns and kingdoms,
SERMON UPON PSALM VIII. 2. 23
some sooner, others later ; but there will be an universal and absolute
subjection to Christ at the day of judgment, when infernal spirits
shall bow the knee to him : Isa. xlv. 23, compared with Phil. ii. 10,
He hath given him a name above every name, that at the name of
Jesus every knee should bow ; and Eom. xiv. 10, 11. The mystery
of iniquity will then be finished, and come to nothing ; and the saints
shall judge the evil angels, 1 Cor. vi. 3 ; that is, when they are
crowned, they shall pass sentence against the evil spirits. But in the
meantime you will say, We are assaulted. Therefore
Secondly, With respect to men who are to be delivered, so Satan s
power may be considered with respect to single persons, or his interest
in the corrupt world.
1. As to single and individual persons ; so Satan s power over them
is by reason of sin, which was introduced into the world by his subtlety
and malice. Now these may be considered with respect to conversion
and confirmation.
[1.] Conversion. When the reign of sin is broken, they are rescued
out of Satan s hands : Col. i. 13, Who hath delivered us from the
power of Satan, and translated us into the kingdom of his dear Son ;
and Acts xxvi. 18, To turn us from darkness to light, and from the
power of Satan to God; Luke xi. 22, When a stronger than he
shall come upon him, and overcome him, he taketh from him all his
armour wherein he trusted. It is the fruit of his victorious grace.
As long as sin reigneth, Satan is in peaceable possession ; for when he
had lost his seat in heaven, he affected to set up a throne in the
hearts of men, and to lord it over them as his slaves ; but now the
reign of sin is broken, w,hen he puts an enmity into your hearts against
it. Sin dieth when the love to it dieth. All that are converted to
God are possessed with an enmity to Satan and his ways, such as they
had not before, when they remained in the degenerate state. They
have a new heart and a new spirit ; not the spirit of the world, but
the Spirit of God. The natural spirit, that spirit that dwelleth in us,
is the spirit of the world, the spirit that inclineth us to worldly and
sensual satisfactions ; but the Spirit maketh them look after the things
promised by Christ and required by Christ : 1 Cor. ii. 12, For we
have not received the spirit of the world, but the Spirit which is of
God. The natural spirit was a spirit that lusteth to envy, James
iv. 5 ; and so the satanical spirit. But this is a Spirit of love to God
and man, that maketh us to seek his glory, and the good of others.
Till this Spirit be planted in us, we have not changed masters.
[2.] As to confirmation and perseverance, Christ will not lose the
prey that he hath recovered out of the hands of Satan. Indeed, while
anything of sin remaineth, there is somewhat of Satan left, which he
worketh upon. There is a remnant of his seed in the best. The
godly are yet in the way, but not at the end of the journey ; therefore
Satan hath leave to assault them while they are here, but Christ will
perfect the conquest which he hath begun, and the very being of sin
shall at length be taken away. At death sin is totally disannulled :
Jude 24, And tp present you faultless before the presence of his
glory ; Eph. v. 27, That he may present it to himself a glorious church,
not having spot or wrinkle, or any such thing, but that it should be
24 SERMON UPON PSALM VIII. 2.
holy, and without blemish. When the veil of the flesh is rent once,
there is a ceasing from sin. The physician of souls will then
perfect the cure, and finish the work. The question then is, How
far Satan s power is destroyed as to the converted ? I answer Nega
tively, not so far as to exclude our duties or trials ; but affirmatively,
the victory is secured by promise to the striving Christian.
(1.) Negatively, not to exclude our duty. There is still room left
for prayer, watchfulness, sobriety, serious resistance, that we may use
the means appointed for our safety.
(1st.) There is required of us sobriety, or an holy moderation of the
comforts and delights of the present life. The devil, the flesh, and the
world join in conspiracy against us. By the baits of the world
Satan enticeth our flesh to a neglect of God and heavenly things, there
fore we must be sober, 1 Peter v. 8, use the world as not abusing it,
1 Cor. vii. 31, that our hearts be not depressed and disabled from
looking after our great end and happiness.
(2J.) Vigilance and watchfulness is necessary, that we may stand upon
our guard, avoiding snares, forecasting hazards, lest we fall as a ready
prey into the mouth of the tempter : 1 Cor. xvi. 13, Watch ye, stand
ye fast in the faith ; quit you like men, and be strong. The first point
of a Christian soldier is to watch. Conscience must stand porter at the
door of the soul, examining what goeth in and what cometh out.
The devil watcheth all advantages against us to espy where we are
weakest. Men that have no great tenderness of conscience fear not
much the loss of their souls, and are most easily wrought upon by
Satan : Eph. iv. 27, Neither give place to the devil. If you but set
open the door to Satan, the capital enemy of man s salvation, he will
re-enter his old possession, and seek to exercise his old tyranny ; there
fore watch.
(3d) A steadfast resistance : Whom resist, steadfast in the faith.
When we are yielding, Satan gets ground, but he is discouraged by
steadfast resistance. This must be in the faith, or by a close adherence
to God s word: 1 John ii. 14, I have written to you, young men,
because you are strong, and the word of God abideth in you, and ye
have overcome the wicked one. Adhering to the privileges of the
gospel as our happiness, and persevering in the duties as our work,
or resolving by a constant continuance in well-doing to wait for Christ s
inercy.
(4th.) We are also to pray earnestly : Ps. cxix. 133, Order my steps
in thy word, and let no iniquity have dominion over me. We had
need to pray earnestly, because sin will put strongly for the throne
again ; therefore beg direction.
(5th.) All is bound upon the conscience by continual mindfulness of
our baptismal vow and covenant, which must be often called to remem
brance: Horn. vi. 11, Likewise also reckon yourselves dead unto sin,
and alive unto God ; Horn. viii. 12, We are debtors, not to the flesh!
to live after the flesh. If Christ had so destroyed the devil as to
exclude our endeavours and our duty, the whole gospel would be in
vain, and the promises and precepts of it to no purpose, and all that
furniture of grace which he hath provided for us lost and useless.
Surely the enemy and avenger is not so stilled but that we need to
SERMON UPON PSALM VIII. 2. 25
be sober and watchful, and steadfast in the faith, and much in prayer,
and ever mindful of our covenant and vowed death to sin. A man that
is-baptized, he hath a debt and bond upon him. Secondly, Christ hath
not so stilled the enemy and the avenger to exempt us from trials of
our sincerity. God will have all obedience to be tried and honoured
by opposition, and sometimes sharp and grievous opposition : Rev. ii.
10, The devil shall cast some of you into prison, that you may be
tried. Job was permitted to Satan for his trial, Job i. 12. Paul had
his messenger of Satan for his trial, to see what shift he could make,
with sufficient internal grace, under outward and vexatious evils, 2
Cor. xii. 7-10. Now it is better to undergo the fiery trial than the
fiery torment : tried we are, but not destroyed, exercised with tempta
tion, but not overwhelmed.
(2.) Affirmatively. (1st.) It is so far broken and destroyed, that we
have necessary assistance provided for us : 2 Cor. xii. 9, My grace is
sufficient for thee, for my strength is made perfect in weakness. Per
fect, that is, manifested to be perfect. When the world is of Satan s
side, God is of our side: 2 Tim. iv. 17, Notwithstanding the Lord
stood with me, and strengthened me; 1 Cor. x. 13, But God is
faithful, who will not suffer you to be tempted above what you are
able, but will with the temptation make a way to escape. (2<i) The
final victory is secured by promise to the striving Christian : Rom. xvi.
20, The God of peace shall bruise Satan under your feet shortly.
2. As to his interest in the corrupt world, the kingdom of Satan is
more and more subdued ; for Christ must divide the spoil with the
strong, Isa. liii. 12. Christ prevails upon opposition, and against oppo
sition, and by opposition. For
[1.] Christ having a grant of a kingdom over the nations, is every
way furnished with power to obtain it, by means proper to the medi
atory dispensation. His kingdom is to be a spiritual kingdom, there
fore his means are suited his Spirit, his word, his providence.
(1.) His sweet but powerful Spirit, convincing men of the truth of his
religion. And what can stand before the all- conquering force of it ?
John xvi. 8-11, And when he is come, he shall reprove the world of
sin, and of righteousness, and of judgment : of sin, because they believe
not on me : of righteousness, because I go to my Father, and ye see me
no more : of judgment, because the prince of this world is judged.
He shall demonstrate to the world that Christ was the Messiah ; and
therefore they are guilty of great sin who will not believe on him,
that he was a righteous and innocent person, and no seducer, because
he rose from the dead, and went to the Father ; that he was an exalted
prince above Satan, or whatever was looked upon as divine powers,
because he converted most parts of the habitable world, and brought
home sinners from their idolatries to repentance and change of
life.
(2.) His word, which is called the rod of his strength, Ps. ex. 2,
and the power of God to salvation, Rom. i. 16. These weapons are
not carnal, but mighty through God. The world cannot resist its con
vincing power : 2 Cor. x. 4, For the weapons of our warfare are not
carnal, but mighty, through God, to the pulling down of strongholds.
Those that feel it not, fear it : John iii. 20, Every one that doeth evil
26 SERMON UPON PSALM VIII. 2.
hateth the light, neither cometh to the light, lest his deeds should be
reproved.
(3.) His providence. All judgment is put into his hands, John v.
22. All events that fall out in the world, they are not left to an
uncertain contingency, but under the government of a supreme provi
dence, which is in Christ s hands.
[2.] In the external management of the mediatorial kingdom there
are many vicissitudes and cnanges of the outward condition of the
church. The harmony of providence requireth it, for the punishment
of the unthankful, for the trial of the sincere, for the reward of the
faithful, and destruction of the ungodly. Sometimes God doth notably
defeat Satan and his instruments, and the devil s kingdom visibly goeth
to wreck ; as at the first promulgation of the gospel, though the whole
world lay in wickedness, and Satan everywhere had his temples
wherein he was worshipped, his oracles resorted to with great rever
ence ; he ate the fat of their sacrifices, drank the wine of their drink-
offerings, yea, often the blood of their sons and daughters was offered
to him ; yet all his strongholds were demolished, the idols whom their
fathers prayed to in their adversity and distresses, and blessed in their
prosperity, are on a sudden set at nought.
[3.] Why this is great matter of praise and thankful acknowledg
ment.
(1.) Because this is the great instance of the favour God hath put
upon man ; his dignifying of them above other creatures ; that he
would not wholly desert us in our fallen estate, when the devil had
overthrown us by sin ; that the Son of God must come from heaven
to deliver us from the bondage Satan had led us into. There was
<]>i\av0pa)7ria, a love to man/ in our redemption : Titus iii. 4, After
that the kindness and love of God our Saviour towards man appeared.
Surely this is a great mystery, 1 Tim. iii. 16. Christ made man, died
for men, rose again, carried our nature into heaven, reigneth there over
all his enemies as God incarnate. What will raise your hearts in
thanksgiving, if these things do not ? They are plain points ; they
need no descants, more than a diamond doth painting.
(2.) The many benefits that result to us thereby.
(1st.) A capacity to serve and please God ; the most considerable
part of the creation had been else out of joint. God was robbed of the
use and service of mankind : Luke i. 74, 75, That he would grant
unto us that we, being delivered out of the hands of our enemies,
might serve him without fear, in holiness and righteousness before him,
all the days of our life. We were, in our natural estate, governed
and ruled by Satan, Eph. ii. 3, 4, easily taken captive by him, working
upon the desires of our flesh, 2 Tim. ii. 26. We had no remorse for
it, nor desire to change our condition, Luke xi. 21, 22 ; all was in a
sinful quiet and peace, as when wind and tide go together ; but now
this carnal security is disturbed, we are recovered and changed, and
made meet to serve and please God.
(2d) A right to the privileges of the new covenant, which are
pardon and life : Acts xxvi. 18, To open their eyes, and to turn them
from darkness to light, and from the power of Satan unto God, that
they may receive forgiveness of sins, and inheritance among them
SERMON UPON PSALM VIII. 2. 27
which are sanctified; and Col. i. 12-14, Giving thanks unto the
Father, which hath made us meet to be partakers of the inheritance
of the saints in light, who hath delivered us from the power of dark
ness, and hath translated us into the kingdom of his dear Son, in
whom we have redemption through his blood, even the forgiveness
of sins/
(3d.) The honour that redoundeth to God thereby. By weak and
despised means God brings about the ends of his glory. The party
delivered was fallen man, who gave up at first assault ; the deliverer
is Christ, found in fashion as another man : 1 Cor. i. 25, The weak
ness of God is stronger than men. That which in man s opinion hath
least wisdom, strength, and virtue in it, that doeth all ; by man and
man crucified.
Use 1. If it be so great a mercy, see that you be partakers of it ; see
that Satan s power be destroyed as to your souls. Christ doth not only
enter upon the world by conquest, but hath much to do with every
individual person before he can settle his kingdom in their hearts.
There is a combat between Christ and Satan for the rescue of every
sinner, and we are not easily brought to change masters. It is long
ere we awaken : 2 Tim. ii. 26, That they may recover themselves out
of the snare of the devil. And after we are awakened, ere we consent
to part with our .beloved lusts. Now yield to him ; suffer him to save
you. You look to the outward interest of Christ in the world, and
you do well ; but it is easier to bring men to own the true religion,
than to bring them under the power of it. The victory we are con
cerned in is the taming our own flesh, and overcoming the corruptions
and carnal inclinations, or to set up Christ s government in the heart
where once Satan ruled. The kingdom of Christ within us is most
comfortable to us, Luke xvii. 20, 21. If once you are Christ s, you will
most really be for his interest in the world, and there is an enmity
put into you : Gen. iii. 15, I will put enmity between the two
seeds.
2. If it be so great a mercy, then do not lose it, but use the means
appointed for your safety.
[1.] By baptism you are engaged, for you are listed under Christ s
banner ; we take an oath to be true to the captain of our salvation :
Kom. vi. 13, Neither yield ye your members as instruments of unright
eousness unto sin, but yield yourselves unto God, as those that are alive
from- the dead, and your members as instruments of righteousness
unto God.
[2.] In the Lord s supper we come to quicken our zeal, and renew
our holy resolutions to adhere and cleave to Christ, renouncing Satan,
that we may steadfastly persevere in the duties of our heavenly calling.
There our baptismal vow is ratified ; we are apt to forget it.
3. The armour is faith, hope, and love : 1 Thes. v. 8, Putting on
the breastplate of faith and love, and for an helmet the hope of salva
tion. Faith owns Christ to be what he is, and so breedeth a constant
adherence to him. Love casteth out fear of persecution, and rnaketh
us delight in him ; and hope waiteth for the eternal reward.
4. The manner of using this armour ; it must be with sobriety and
watchfulness : 1 Peter v. 8, Be sober, be vigilant.
28 SERMON UPON PSALM VIII. 2.
[1.] Sobriety, or moderation as to the good things of the present
world, lest we be enticed to a neglect of God and heavenly things.
[2.] Vigilancy noteth tenderness of conscience, when conscience
standeth porter at the door, examining what goeth in and what cometh
out. Men that have no great tenderness of conscience fear not
much the loss of their souls, and are most easily wrought on by
Satan.
SERMON UPON JOSHUA VI. 26.
Cursed be the man before the Lord that riseth up and buildeth this
city Jericho : lie shall lay the foundation thereof in his first
born, and in his youngest son shall he set up the gates thereof.
JOSH. vi. 26.
THESE words relate to the history of Jericho s destruction. In which,
the place and the manner of its being destroyed are notable.
1. The place, Jericho, was (1.) A strong and well-fenced city ; one
of those which frightened the spies who were sent to view the land. To
appearance it seemed impregnable. (2.) It was a frontier, a key to let
in all or stop all that entered into the land of Canaan on that side.
(3.) A wicked place and people above others ; deliciousness of the
situation contributing to the luxury of the inhabitants.
2. The manner of its destruction. It was by the marching of
Israel about the city seven days, and the priests going before them
blowing with rams horns ; a type of God s blessing on the labours of
his ministers, in stirring up his people against the kingdom of sin,
Satan, and antichrist But faith must use such means as God hath
appointed, though to appearance they be never so despicable. Against
Midian Gideon useth the stratagem of lamps in pitchers, which the
apostle calleth treasure in earthen vessels, 2 Cor. iv. 7 ; so here, by
the blast of the rams horns, the walls of this seemingly impregnable
city fell flat to the ground : 2 Cor. x. 4, For the weapons of our
warfare are not carnal, but mighty through God in the pulling down
of strongholds.
The text giveth an account of what Joshua did and said on this
occasion. What he did, in the beginning of the verse, He adjured the
people at that time ; that is, exacted this oath or solemn consent from
them, to submit themselves and their posterity to the imprecation or
curse denounced by him in the name of the Lord. What he said, in
the curse itself, Cursed be the man before the Lord that riseth up
and buildeth this city Jericho.
So that in the words you have a terrible denunciation (1.) Gene
rally propounded ; (2.) Particularly exemplified.
[1.] Generally expressed, Cursed be the man before the Lord that
riseth up and buildeth this city Jericho. Where (1.) The crime,
That riseth up and buildeth this city Jericho ; that is, that shall
presume and take the boldness to build the walls of this city. (2.)
The punishment, Cursed be he before the Lord ; that is, the Lord
30 SERMON UPON JOSHUA VI. 26.
seeing, ratifying, and appointing this doom and sentence. For it is
not a passionate imprecation, but a prophetical prediction, coming not
from any private motion, but the inspiration of God ; and therefore
it is called the word of the Lord spoken by Joshua, 1 Kings xvi. 34.
But why is such a curse interminated against those that shall build
this city?
I answer Though we are not to render a reason of God s counsels,
yet this seemeth to be the cause : it was the first city of all Canaan
that was destroyed, and that miraculously ; and God would have the
ruins remain as a monument to posterity of his power, justice, and
goodness ; for whilst this spectacle, the rubbish of the ruined walls,
remained, it encouraged their faith, and upbraided their unthankful-
ness to God who had wrought so wonderfully for them ; of his justice
on the Canaanites, and his grace and goodness towards his people.
[2.] It is particularly explained, He shall lay the foundation thereof
in his first-born, and in his youngest son he shall set up the gates
thereof ; that is, he shall be punished for his presumption in this act
by the death of his two sons ; the first in the beginning of the work,
the second in the finishing thereof ; the setting up of the gates being
the last thing. Others probably understand, he shall be punished with
the loss of all his children, from the eldest to the youngest ; so that
the curse is, his posterity shall be rooted out.
Now, for a long time none had the boldness to attempt this work upon
which so fearful a curse was imposed ; till at length, some hundreds of
years afterwards, in Abab s time, one Hiel the Bethelite audaciously
sets upon it ; and accordingly this curse was verified in him, to the
utter overthrow of his family : 1 Kings xvi. 34, In his days did Hiel
the Bethelite build Jericho : he laid the foundation thereof in Abiram
his first-born, and set up the gates thereof in his youngest son Segub,
according to the word of the Lord, which he spake by Joshua the son
of Nun. Strange that, seeing his first son drop away, he desisted not
from that design; but such is the precipice of bad projects and engage
ments, once step in, and seldom stop in the way of wickedness.
This history teacheth us two lessons
(1.) That it is dangerous to slight God s threatenings. The curse
denounced many hundred years before took place. The force and
virtue of the prediction was not worn out and antiquated, though the
attempt was long after it was first pronounced.
(2.) How dangerous it is to build again what God hath or would
have to be ruined and destroyed. This latter lesson I shall insist upon,
and observe
Doct. That to seek to erect what God hath and would have
destroyed involveth us in a fearful curse.
In following which point, I shall show (1.) What God hath and
would destroy ; (2.) The reasons; (3.) The use.
First, What it is that God hath and will destroy. The question is
large, but I will restrain it to the matter I intend. And because the
accommodation of scripture to particular cases needeth to proceed
upon good evidence, that right may be done, I shall state it in these
propositions
1. Certain it is that the kingdom which God will erect and establish
SERMON UPON JOSHUA VL 26. 31
is the kingdom of the Mediator, and the kingdom which God will
destroy is the kingdom of the devil. I put it in this copulate axiom
or- double proposition, because the one immediately dependeth upon
the other, and the one cannot be done without the other. The king
dom of Christ as mediator cannot be set up unless the kingdom of the
devil be destroyed.
Now that this is the purpose of God, to erect the one and destroy
the other, is evident by scripture : Ps. ex. 1, The Lord said unto my
Lord, Sit thou on my right hand, until I make thine enemies thy foot
stool. Christ upon the throne hath enemies, but in due time they shall
be his footstool. He shall gain upon opposition, and against opposition,
and by opposition. They shall be so far from overturning his throne,
that they shall be a step to it, as the footstool is to the throna ; and 1
John iii. 8, For this purpose the Son of God was manifested, that he
might destroy the works of the devil, Iva \vary. To unravel all that
Satan hath been a-weaving for the captivating and deceiving of the
world. Christ having a grant of a kingdom over the nations, his design
is to conquer them, and subdue them to himself, and to recover them
to himself. This was the meaning of Gen. iii. 15, I will put enmity
between thee and the woman, and between thy seed and her seed ; it shall
bruise thy head, and thou shalt bruise his heel.
2. To know these two kingdoms we must consider the quality of
either.
[1.] The gospel kingdom is a kingdom of light, life, and love.
Of light, because the drift of it is to give men a true knowledge of
God : Acts xxvi. 18, To open their eyes, and turn them from darkness
to light, and from the power of Satan to God. The devil s kingdom
is the kingdom of darkness. The devils are said to be rulers of the
darkness of this world, Eph. vi. 12. And those that are called from
one kingdom to another are called from darkness to light : Col. i. 13,
Who hath delivered us from the power of darkness, and hath translated
us into the kingdom of his dear Son.
It is a kingdom of life ; as men that were before dead in sins may
be made alive unto God : John x. 10,. I am come that they might have
life, and that they might have it more abundantly. For heathens,
and all men in their natural estate, are alienated from the life of
God, Eph. iv. 18. But by faith in Christ we live in God and to God :
Gal. ii. 20, I am crucified with Christ ; nevertheless I live ; yet not I,
but Christ liveth in me : and the life that I now live in the flesh, I
live by the faith of the Son of God, who loved me, and gave himself
for me ; Gal. v. 6, In Christ Jesus neither circumcision availeth
anything, nor uncircumcision, but faith, which worketh by love/ As
it worketh by love, we are inclined to God, and do his will, and seek
his glory, and our happiness in the everlasting fruition of him.
And of love. It is a kingdom of love, as it possesseth us with a
fervent charity to God and men : 1 John iv. 8, He that loveth not,
knoweth not God ; for God is love ; Acts xxiv. 16, Herein do I
exercise myself, to have always a conscience void of offence toward
God and toward men.
Now opposite to light is ignorance and error ; to life, a religion that
consists of shows and dead ceremonies; to love, uncharitableness,
32 SERMON UPON JOSHUA VI. 26.
malice, and hatred of the power of godliness, and persecution ; and
wherever these eminently prevail, there is an opposite kingdom set up
to the kingdom of Christ ; which may be done by two sorts of persons
or people
(1.) Those that continue in the old apostasy and defection from God,
as eminently was done by the gentiles and idolatrous heathen world ;
who live in ignorance of the true God, and are dead in trespasses and
sins ; and where envy, pride, malice, and ambition reigneth, instead of
that spirit of love and goodness which the gospel would produce.
(2.) It may be done by a second falling away, which is foretold
2 Thes. ii. 3, For that day shall not come, except there come a falling
away first. Now, this falling off from Christ s kingdom is there, where,
in opposition to light, error is taught, and ignorance is counted the
mother of devotion, and people are restrained from the means of know
ledge, as if it were a dangerous thing ; as if the height of Christian
faith and devotion did consist in a blind obedience, and a believing
what men could impose upon them by their bare authority; and
instead of life, men place their whole religion in some superstitious rites
and ceremonies, and trifling acts of devotion, or exterior mortifications ;
and instead of love to God and souls, all things are sacrificed to private
ambition, and consciences are forced by the highest penalties and
persecutions to submit to their corruptions of the Christian faith and
worship. Where this obtaineth, there is a manifest perversion of the
interests of Christ s kingdom.
Both these apostasies, the general apostasy from God, and the special
apostasy from Christ, may be upheld by the authority, power, and
interest of several nations ; and though the name of God and of Christ
be retained in either for a cloak, yet clearly we may see they are
revolted from the kingdom of God and of Christ.
[2.] The devil s kingdom. Surely he hath a great hand in all the
corruptions of mankind, especially in antichrist s kingdom. As the
apostle telleth us, his coming shall be by or after the working of
Satan, 2 Thes. ii. 9. He is the raiser and support of that estate, as
will appear by what is ascribed to the devil in the scriptures.
(1.) Ignorance, and error, and seduction. For it is said, John viii.
44, that he abode not in the truth, because there is no truth in him :
when he speaketh a lie he speaketh of his own ; for he is a liar, and
the father of lies. And therefore in that society of professed Christians
where ignorance not only reigneth, but is countenanced, and means of
grace suppressed, and most errors and corruptions in doctrine have
been introduced, there Satan hath great influence : 2 Cor. iv. 4, In
whom the god of this world hath blinded the minds of them which
believe not, lest the light of the glorious gospel of Christ, who is the
image of God, should shine unto them.
(2.) Idolatry. This was his first and great endeavour for perverting
the world, to bring men to worship another god, or the true God by an
idol. The devil is e^Xo^a/*/?, a delighter in idols.* He was the con
triver of the idols of the gentiles ; therefore they are said to sacri
fice their sons and daughters unto devils, Ps. cvi. 37 ; and Deut. xxxii.
17, They sacrificed unto devils, and not unto God. They meant it
to God, but the Lord saith it was to devils. Aaron saith to Jehovah ;
Sjnecius.
SERMON UPON JOSHUA VI. 26. 33
so saith Jeroboam. Now, where the devil can get such a party in the
church as shall not only set up, but be mad upon image- worship, who
do more visibly promote his interest than they ?
(3.) That which is ascribed to Satan is bloody cruelty, or seeking the
destruction of Christ s most faithful servants ; for he is called a
murderer from the beginning John viii. 44 ; and Cain is said to be
of that wicked one, and slew his brother. And wherefore slew he
him ? because his own works were evil, and his brother s righteous,
1 John iii. 12. Enmity to the power of godliness came from
Satan; and wherever it is encouraged and notoriously practised,
they are a party and confederacy of men governed and influenced
by Satan. Now where shall we find this character but in anti
christ s confederacy ? Kev. xiii. 15, He caused that as many as
would not worship the image of the beast should be killed ; and again,
Kev. xvii. 5, 6, the woman whose name was Mystery was drunken with
the blood of the saints, and the blood of the martyrs of Jesus. And
it hath been eminently fulfilled in the bloodshed of Germany, France,
England, and other nations ; and all this to extinguish the light and
suppress the truth of Christ. Oh, how many seeming Christians hath
Satan employed in these works of cruelty ! When oncahe had seduced
the church to errors, and corrupted the doctrine and worship of Christ,
he presently maketh the erroneous party instruments of as cruel and
bloody persecutions as were ever commenced by infidels and Mahome
tans. Witness their murders upon so many thousands of the Walden-
ses and Albigenses, whom they not only spoiled, but slaughtered with
all manner of hellish cruelty. Some of their own bishops complained
they could not find lime and stone enough to build prisons for them,
nor defray the charges of their food. The world was even amazed at
their unheard of cruelties ; smoking and burning thousands of men,
women, and children, some in caves, others at the stake ; and many
other ways butchering them, proclaiming crusades against them, and
preaching the merit of paradise to such bloody butchers as had a mind
to root them out ; driving also multitudes to perish in snowy moun
tains. What desolations they wrought in Bohemia ; what horrible
massacres in France ! What fires they kindled in England ; what
cruelties they executed in Ireland and Piedmont ! If we should be
silent, history will speak, and tell all generations to come how little
this faction of Christians have of the lamb-like spirit of Christ Jesus,
and how insatiable their thirst is for the blood of upright righteous
men. And then consider where the satanical spirit ruleth, and whether
we have cause to be enamoured of blood, and fire, and inquisitions ?
(4.) That which is ascribed to Satan is that he is the god of this
world, 2 Cor. iv. 4 ; and again, the prince of this world/ John xii. 31,
John xvi. 11. He playeth the god and prince here, and sensual and
worldly souls are easily seduced by him. The riches, honours, and
wealth of this world are the great instruments of his kingdom ; and the
men of this world, whose portion is in this life, are his proper subjects.
As Christ is head of the saints, so is Satan of the wicked, ungodly, am
bitious world. St Austin distinguished of two cities of Jerusalem
the city of God, and Babylon which is the incorporation which belong-
eth to Satan. And therefore, when you find any party of Christians who
VOL. XVIII.
34 SERMON UPON JOSHUA VI. 26.
are of the world, speak of the world, and the world heareth them, 1
John iv. 5, they that are to try the spirits may soon see what to choose
and what to forsake. Certainly the case is not doubtful where the
head of that state, without any warrant from Christ, and with the ap
parent detriment and loss of Christianity, exalteth himself above all that
is called God, and affecteth an ambitious tyranny and domineering over
the Christian world, both princes, pastors, and people ; and to uphold
this tyranny, careth not what havoc he maketh of the churches of
Christ ; and where the whole frame of their religion is calculated for
secular honour, worldly pomp, and greatness.
3. That it is God s purpose to set up one kingdom and demolish the
other, not only in the hearts of particular men, but in kingdoms and
nations and public societies. Jesus Christ was appointed to be not
only king of saints/ Rev. xv. 3, but king of nations, Jer. x. 7 ; and
therefore not only erect to himself a throne and a government in the
hearts of his people, but to have his religion owned and countenanced,
and supported by nations and kingdoms and public societies of men.
When Christ was promised to Abraham, it was said, Gen. xviii. 18,
All the nations of the earth shall be blessed in him ; not only
persons, but nations. So Isa. Iv. 5, Nations that knew not thee shall
run to thee ; Isa. Ix. 12, The nations and kingdoms that would not
serve thee shall perish ; Rev. xi. 15, The kingdoms of the world are
become the kingdoms of our Lord and of his Christ. When Christ
sent abroad the apostles, he said, Mat. xxviii. 19, Go, teach .all nations.
They were not only to gain upon single persons, but bring nations
to a public owning of Christ. There is a personal acknowledgment of
Christ when we receive him into our hearts : John i. 12, To as many
as received him, to them gave he power to become the sons of God.
An ecclesiastical acknowledgment of Christ, when the church as a
society is in visible covenant with him : E^ek. xvi. 8, I sware unto
thee, and entered _ into covenant with thee, saith the Lord God, and
thou becamest mine. A national acknowledgment of Christ, when
his religion is countenanced and supported by nations, and befriended
with the laws and constitutions of civil government. This is a great
advantage. Christ prayed for it : John xvii. 21, 23, That they may
all be one, as thou, Father, art in me, and I in thee, that they also
may be one in us : that the world may believe that thou hast sent me.
I in them, and thou in me, that they may be made perfect in one ;
and that the world may know that thou hast sent me, and hast loved
them as thou hast loved me. By believing there is meant common
conviction. He had promised it before : John xvi. 8, When he is
come, he will reprove the world of sin, of righteousness, and of judg
ment. It is a great advantage when the potentates of the earth set
open the doors to Christ, and are careful of his interest in the world
4 When true religion is thus received, such an advantage should
not be lost or carelessly looked after. Partly because it is with much
ado that Christ gets up in the world ; not only by the labours of his
servants but by their deep sufferings. As the chief captain said to
Paul With a great sum obtained I this freedom, Acts xxii. 28: so
this liberty was not only purchased by the blood of Christ, 1 Peter
i. 18, 19, but with the expense of many of his servants lives, who
SERMON UPON JOSHUA VI. 26. 35
counted not their interest dear to them, to bring the world to this
pass, and to recover the truths and interests of Christ s kingdom out
of the common apostasy. Partly because it is unreasonable that
should be lost in an instant that hath been so long a-gaining, and
wantonly thrown away which with so many years care hath been
brought to this effect ; so that the work of Christ is set back in the
world. After the second apostasy, God doth by degrees bring down
the kingdom of Satan, and recover the kingdom of the Mediator:
Eev. xi. 13, The tenth part of the city fell, and the remnant were
affrighted, and gave glory to the God of heaven; Ps. lix. 11, Slay
them not, lest my people forget : scatter them in thy power, and bring
them down. To put Christ to do again what hath been done already,
is such a presuming on his providence as will cost dear. Partly also
because the present age is a kind of trustee for the next. We are
God s witnesses to the present age : Isa, xliii. 10, Ye are my wit
nesses, saith the Lord. And we are God s trustees for future genera
tions, and should take care we do not entail prejudices upon them,
and leave them to grapple with insuperable difficulties, to find out
their way to heaven : Horn. iii. 2, The oracles of God were committed
to the Jews. So 2 Tim. ii. 2, The things which thou hast heard of
me among many witnesses, the same commit thou to faithful men,
who shall be able to teach others also. Now we must see that we be
faithful in our trust. And we are bound to this zeal, if we remember
our ancestors, or remember our posterity. Partly also because God
severely threateneth them that play the wanton with religion, because
they were not bitten with the inconveniences under which former gene
rations smarted. And therefore, as Samuel dealt with the Israelites,
when they would cast off the theocracy, or God s government, under
which they had been well and safely governed, that they might be like
the nations round about them ; Samuel telleth them by God s appoint
ment, l The manner of the king that shall reign over them, 1 Sam.
viii. 11-13, He shall take your sons, and appoint them for him
self, for his chariots, and to be his horsemen, and some shall run before
his chariots ; and he will take your daughters to be his confectionaries,
and to be cooks and bakers, &c. ; so if such a wanton humour should
possess us that we must have the religion of the nations round about
us, consider whom you receive spiritually to reign over you ; one that
will lord it over your consciences, obtrude upon you his damnable
errors, and pestilent superstitions, and bold usurpations on the
authority of Christ ; or else burn you with temporal fire, or excom
municate you, and cast out your name, as one that is to be condemned
to that which is eternal. And then you will see the difference between
the blessed yoke of Christ and the iron yoke of antichrist.
Secondly, Keasons.
1. It is ingratitude to build again what God hath destroyed, as if
his mercies were not worth the having. God prefaces the law, Exod.
xx. 2, I am the Lord thy God, that brought thee out of the land of
Egypt, out of the house of bondage/ Now God took it heinously
when ever and anon they were making to themselves a captain to
return again to Egypt ; as if he had done them wrong to knock off their
shackles and to free them from the brick-kilns, when their cry, because
36 SERMON UPON JOSHUA VI. 26.
of the anguish of their souls, came up to heaven. So in the new testa
ment Gal v 1, Stand fast in the liberty wherewith Christ hath
made us free, and be not entangled again with the yoke of bondage.
The servility of legal observances was so great and so unprofitable,
that they could not be thankful enough for their liberty ; and there
fore it should be dearer to us than to part with it for trifles, or to take
on the yoke again, when God hath freed us from it.
2. It is an affront to the God of heaven, or a contempt of his
power ; an entering into the list with the almighty God, as if we could
keep up what he hath a mind to destroy. It is not a simple sin to
stand out against Christ, and not to open the gates to him is a great
evil. If his anger be but kindled a little, what can we do, the greatest,
the wisest, the most powerful amongst us? Ps. ii. 12, Kiss the Son,
lest he be angry, and ye perish in the way, when his wrath is kindled
but a little. But it is an aggravated sin to turn him out after he is
entered. Alas ! how horrible a contempt is that of Christ ! It is a
vile scorn put upon the majesty of God. Better never have owned
him than to be cold, indifferent, and negligent in his interests. If the
business had been to introduce a religion, it had been another matter ;
but this is to preserve what is already introduced.
3. It is unbelief. Such persons regard not the threatenings of God :
I<iam. L 9, She remembered not her last end, therefore she came down
wonderfully ; Deut. xxxii. 29, Oh, that they were wise, that they
understood this, that they would consider their latter end. Mischief
and ruin attendeth these attempts : Hosea xiii. 1, When Ephraim
offended in Baal, he died. But people little mind these things.
4. How heinously God taketh this. See how he declareth the
cause: Jer. ii. 9-13, I will plead with you, saith the Lord, and
with your children s children will I plead. For pass over the isles of
Chittim, and see ; and send unto Kedar, and consider diligently, and see
if there be such a thing. Hath a nation changed their gods, which yet
are no gods ? but my people have changed their glory for that which
doth not profit. Be astonished, ye heavens, at this, and be horribly
afraid, be ye very desolate, saith the Lord. For my people have
committed two evils ; they have forsaken me, the fountain of living
waters, and hewed them out cisterns, broken cisterns, that can hold no
water. God will make you know, and your children s children know,
that it is the basest thing in the world that he should lose ground in
your days, and that people should sit loose in matters of religion, not care
much which end goeth forward, when he hath done such great things
for them. But what is God s plea ? let them produce any people in
any part of the world then commonly known that had dealt with their
idols as they had done with him, the true and living God. Then, ver.
12, Be astonished, ye heavens ! God would have the sun look pale
on such a wickedness, and the spheres to hurl out their stars, and all the
creatures to stand amazed at such a folly, such transcendant and
matchless impiety. Elsewhere God complaineth, Isa. xliii. 22, Thou
hast not called upon me, Jacob ; thou hast been weary of me, O
Israel. To be weary of God is as great a charge as can be brought
against a people. Then it is just with God to take away religion, that
the want may make us more sensible of the worth of it
SERMON UPON JOSHUA VI. 26. 37
5. It bringeth a scandal and ill report on God in the world. There
fore he standeth upon his vindication : Micah vi. 3-5, my people !
what have I done unto thee? and wherein have I wearied thee?
Testify against me. For I brought thee up out of the land of Egypt,
and redeemed thee out of the house of servants, and I sent before thee
Moses, Aaron, and Miriam. O my people ! remember now what Balak
king of Moab consulted, and what Balaam the son of Beor answered
him from Shittim unto Gilgal, that ye may know the righteousness of
the Lord/ That strangers receive him not is not so bad, but that a
people acquainted with him should cast him out after trial. God
calleth upon the mountains and strong foundations of the earth, who
keep still their obediential subjection to their creator, to witness
against the ingratitude and stupidness of his people. What injury
have we found in God ? ver. 2, Hear, ye mountains, the Lord s
controversy, and ye strong foundations of the earth; for the Lord
hath a controversy with his people, and he will plead with Israel.
Use. We must neither build the walls of Jericho again, nor, as much
as in us lieth, suffer others to build them. Every one in his place is
to hinder the work. If religion were uncertain, it were another
matter. But did Christ come to establish the works of the devil ? If
Joshua saith, Cursed be he before the Lord that riseth up and
buildeth this city Jericho ; if Paul said, Gal. i. 8, If an angel from
heaven preach any other gospel unto you than that which we have
preached unto you, let him be accursed ; if others bestir themselves
and by clancular and base artifices go to build these walls again, we
should be the more zealous for God : Micah iv. 5, For all people shall
walk in the name of his god, and we will walk in the name of our
God. But what must we do ?
1. Let us not only profess the true religion, but come under the
power of it. The heart is best established by grace. The bias of
men s corrupt hearts doth easily prevail against the light of their minds.
Few are corrupted in opinion but that are first false at heart. The
regenerate have advantages above other men : 1 John ii. 20, Ye
have an unction from the Holy One, and know all things. Most rot
ten opinions in the world are against the gust and sense of the new
nature. But on the other side, men soon lose their zeal for truth that
are addicted to a worldly sensual life. Therefore see that Christ s
kingdom be set up in our hearts : Luke xvii. 21, The kingdom of God
is within you ; and that there we build not again the things we have
destroyed/ Gal. ii. 18. After we have devoted ourselves to God, we
must not fall off from him ; till Christ s kingdom be set up in our
hearts, we shall never sincerely care for his interests in the world ; for
all carnal men seek their own things. Men may bustle for a while for
the interest of their several factions and opinions, but have not a true
pure zeal for Christ s kingdom.
2. Let us pray ; that will do much. Christ hath taught us to pray
for the coming of his kingdom : Mat. vi. 10, Thy kingdom come !
David, in his penitential psalm, could not forget the welfare of the
church, when so deeply concerned as to his own particular, for the
recovering of his own peace : Ps. Ii. 18, Do good in thy good pleasure
unto Zion : build thou the walls of Jerusalem. Walls of Zion,
38 SERMON UPON JOSHUA VI. 26.
not of Jericho or Babylon. It is God s interest; spread it before
him.
3. Be thankful to God for these deliverances. Prayer gets blessings,
but thankfulness keepeth them ; for God is careful to preserve them
to such who count it a benefit, and are mindful of it. We have mani
fold cause to bless God.
[1.] For former deliverance out of the house of bondage so early.
[2.J That he hath so often defeated the attempts of those who would
bring us back thither.
[3.] For the good we have many years enjoyed under the reformed
religion, which God hath blessed to the converting, strengthening, and
comforting many a precious soul.
[4.] For continuing still the liberty of the gospel and means of grace
under a protestant king.
[5.] For the quiet we now enjoy ; when other parts of Christendom
are in a combustion, we are untouched, and enjoy safety. We are
querulous, and apt to complain ; but all things reckoned, we have much
more cause to give thanks.
4. Let such deliverances as this enkindle our love and zeal to that
religion which God hath owned and defended. Partly because when
men are persuaded of the truth, such providences as these are so many
attestations to it: Ps. xli. 11, By this I know that thou favourest me,
because mine enemy doth not triumph over me/ Partly because God
will spew those out of his mouth that are neither hot nor cold. Partly
because zeal discourageth the factors and abettors of the kingdom of
darkness. The fear of the people restrained the pharisees.
5. Prize the means of grace, and encourage them. Jericho s walls
fell by the blast of the rams horns ; this kingdom falleth by the preach
ing of the gospel : 2 Thes. ii. 8, Whom the Lord will consume with
the spirit of his mouth. Whoever hinders that, promotes the devil s
kingdom : 2 Cor. iv. 4, In whom the god of this world hath blinded
the minds of them that believe not, lest the light of the glorious
gospel of Christ, who is the image of God, should shine unto them/
Owls fly in the dark ; this kingdom is maintained by darkness, blind
ness, and ignorance of the truth.
6. Let us not give encouragement by our divisions to our adver
saries. The more we labour for unity, the more we establish religion :
Kom. xvi. 17, Mark them which cause divisions and offences contrary
to the doctrine which ye have learned, and avoid them/ When
passengers in a boat fall a-quarrelling and pushing one another, they
endanger the sinking of the boat. When Christ s army is scattered,
antichrist will prevail. Keep up the common Christianity. It may
be peaceful endeavours signify nothing in a factious and divided time,
yet we must unite every one in the things that are right and owned by
God : James iii. 17, The wisdom that is from above is first pure, then
peaceable; provided we touch no unclean thing. Here we must
separate : 2 Cor. vi. 17, Come out from among them, and be ye
separate, saith the Lord, and touch no unclean thing, and I will receive
you.
7. Eecommend religion by a holy life, partly because gross sins,
under the profession of a reformed religion, provoke God to remove
SERMON UPON JOSHUA VI. 26. 39
our candlestick from us ; partly because, with all understanding be
holders, the fruits of love, peace, and holiness will justify your religion:
Mat. xi. 19, Wisdom is justified of her children.
8. Practise the virtues contrary to the vices of the opposite kingdom.
Theirs is a bloody religion ; ours a meek one. Be zealous to reduce
them from their errors. Let there be a hatred of popery, and a pity to
papists ; a hatred of abomination, but not a hatred of enmity : Prov.
xxix. 27, An unjust man is an abomination to the just, and he that is
upright in the way is abomination to the wicked.
SERMON UPON MICAH VI. 5. 1
my people ! remember now what Balak king of Modb consulted,
and wliat Balaam the son of Beor answered him from Shittim
unto Gilgal ; tliat ye may know the righteousness of the Lord.
MICAH vi. 5.
THESE words are a part of God s plea against Israel for their ingratitude
in departing from their obedience to him. Their backsliding had
raised an evil report upon God, as if he were harsh and severe, and
had not dealt well with them ; therefore God justifieth his providence ;
what injury had he done to them ? wherein had he wearied them ?
what had they to lay to his charge ? ver. 3, my people ! what
have I done to thee? and wherein have I wearied thee? Testify
against me. The matter concerneth us, for the general sin of this
nation is, that we are grown weary of God ; but we have as little reason
as they had. Injuries he had done none to them, but, on the contrary,
vouchsafed many rare and singular favours. He instanceth first in his
redeeming them from Egypt, where they were dealt with as slaves and
bondsmen : ver. 4, For I brought thee up out of the land of Egypt,
and redeemed thee out of the house of servants. Surely a deliverance
from spiritual or temporal bondage should be an eternal bond upon
us to be for God. The second instance is his conduct of them in the
wilderness under Moses and Aaron : ver. 4, c And I sent before thee
Moses, Aaron, and Miriam. When God giveth a people such gover
nors both in church and state, who do not only adhere to true religion,
but countenance it in others, yea, set their whole heart to propagate
it, it is a great mercy, not to be forgotten. The third instance is that
in the text, his bringing them into Canaan, notwithstanding the
designs to root them out by the way : my people ! remember now
what Balak king of Moab consulted/ &c.
In which words
1. Observe the matter, what is recommended to their remembrance,
in two things
[1.] The plot betwixt Balak and Balaam.
[2.] The many good things that fell out between Shittim and Gilgal.
2. The end why it is recommended to their remembrance, That ye
may know the righteousness of the Lord.
First, For the matter.
[1.] The plot between Balak and Balaam.
1 Preached November 5, 167G,
SERMON UPON MICAH VI. 5. 41
[1.] What Balak consulted ; how to ruin Israel, and bereave them of
God s favour and protection. Therefore he sent for Balaam to curse
them, hoping that by this wizard s enchantments and predictions the
matter would be easy.
[2.] What Balaam answered (1.) Somewhat by way of prophecy;
(2.) Somewhat by way of counsel. (1st.) By way of prophecy, he
found that to curse Israel was a fruitless endeavour, and God over
ruled his tongue to bless them ; (2<i) By way of counsel, he persuaded
Balak to feast them, to induce them to idolatry and fornication.
2. The second part of the matter which is commended to their
remembrance is, what happened between Shittim and Gilgal. Shittim
was the place where they went astray after Baal-peor, Num. xxv. 1,
and the place where they did abide until after Moses death ; and
from whence Joshua removed them to Jordan, where they passed over
to Gilgal, and there the Lord renewed his covenant with them by
circumcision, Josh. v. 2. Therefore the Lord willeth his people here to
remember the things that befell them from Shittim to Gilgal. What
these things were may be seen by the history following (1.) Though
many warped, and committed such heinous whoredoms with Baal-peor,
the state and body of the church was still preserved ; (2.) That God
led them on dry foot through Jordan, and at length brought them into
Canaan, the land of promise ; (3.) There anew confirmeth his covenant
with them ; and (4.) The slaying of Balaam, their pernicious enemy,
in the interval between their going from Shittim to Gilgal: Num.
xxxi. 8, Balaam also, the son of Beor, they slew with the sword.
Secondly, The end, That ye may know the righteousness of the
Lord. It implieth here both his mercy and his fidelity. His mercy,
which strove with their wickedness, and overcame their evil with his
goodness. His faithfulness, in keeping his covenant and his promises ;
for though some of the people did perish for that they fell into this
wickedness with Baal-peor, yet those that cleaved to the Lord re
mained alive. This was just as they were entering into the promised
land.
Doct. That old mercies, especially national mercies, should not be
forgotten, that AVO may know God s uprightness in keeping his cove
nant and gracious promises.
1. I shall give you an account of this instance of mercy which the
text offereth.
2. What observations may be thence deduced.
3. Why such kind of mercies should not be forgotten.
First, To give an account of this instance of mercy in the text.
1. What Balak consulted. Let us state his design ; for this plot
that he laid was most dangerous and wicked, and the most likely to
obtain his desire ; for if he could have obtained from God a curse
upon Israel, he might soon have vanquished them. There are many
ways which the devil s instruments take to mischief religion. Some
times by fomenting and promoting divisions among themselves, that
they may first ruin one another, and then become a prey to their
common adversaries : Gal. v. 15, If ye bite and devour one another,
take heed that ye be not consumed one of another. It beginneth in
caluminating and defaming one another, and then within a while it
42 SERMON UPON MICAH VI. 5.
breaks out into open feuds, and that breedeth mischief and per
secution. The devil hath a hand in all this, and many times his
instruments, as Sanballat and Tobiah set tip a party among the
Jews to weaken their hands in the work, Neh. vi. Sometimes
by sowing divisions between them and their rulers. The devil
knoweth what an advantage it is to religion to have the countenance
of princes, and, on the other side, how jealous they are of their autho
rity and prerogatives ; therefore by his instruments he seeketh to
prejudice and prepossess them against those that profess religion in
strictness and power. Thus Amaziah, the priest of Bethel, sent to
Jeroboam, the king of Israel, saying, Amos hath conspired against thee
in the midst of the house of Israel, and the land is not able to bear
all his words/ Amos vii. 10 ; as if he had enticed the people from their
duty, and made them enemies to his authority ; and this by claucular
insinuation, when Amos was neither called nor heard. So Saul against
David : 1 Sam. xxiv. 9, Wherefore nearest thou men s words, saying,
Behold, David seeketh thy hurt? So Haman against the Jews:
Esther iii. 8, There is a people scattered abroad, and dispersed among
the people, in all the provinces of thy kingdom ; and their laws are
diverse from all people, neither keep they the king s laws ; therefore it
is not for the king s profit to suffer them/ Thus whisperers make
princes conceive an ill opinion of religious men. But the devil will
soar an higher flight yet, to divide between them and God, and to
disengage him from the protection of his people. What else is the
meaning of all his temptations ? But most eminently this was the
plot now in hand. The Israelites could not be overcome as long as
God was with them, and how shall they do to get away God from them ?
God was not, as the gods of the heathens, to be called out by sacrifices
and enchantments; as they used, before they warred against any
people, to endeavour by certain charms and rites to get away their
tutelar gods from them. Macrobius hath a chapter De ritu evocandi
deos ; and if they conquered any country, they ascribed it to the
departure of their gods. Excessere omnes, adytis arisque relictis,
dii quibus imperium Jioc steterat. Balak, according to the custom of
the nations, would try this ; but they were now to deal with the God
of Israel, who could not be charmed away from his people. And
though Balaam was of great repute and esteem among that people,
and though it was misery enough to be blasted with his curse, and
happiness enough to be blessed by his mouth : Num. xxii. 6, He
whom thou blessest is blessed, and he whom thou cursest is cursed
indeed ; even as Simon Magus was esteemed the great power of
God/ Acts viii. 10 ; yet this would not take effect. Therefore
2. Let us see what Balaam answered him,
[1.] By way of prediction. He came to curse them, but he uttereth
many prophecies concerning the happiness of Israel : Num. xxiii. 8,
How shall I curse whom God hath not cursed, or how shall I defy
whom the Lord hath not defied? He showeth that no inferior
power is able to hurt without leave from God ; yea, he pronounceth a
great blessing upon Israel, as those that were happy both in life and
death : ver. 10, Let me die the death of the righteous, and let my
last end be like his/ And further showeth the stableness of God s
SERMON UPON MICAH VI. 5. 43
love to his people : ver. 19, 20, God is not a man, that he should lie,
nor the son of man, that he should repent : hath he said, and
shall he not do it ? or hath he spoken, and shall he not make it good ?
Behold, I have received commandment to bless, and he hath blessed,
and I cannot reverse it. All the powers of the world are not able to
separate them from his love and blessings in Christ And then pro-
phesieth of Christ, insomuch that Balak entreateth him to give over :
ver. 25, Neither curse them at all, nor bless them at all. Since he
could do no evil to Israel, he would hinder him from doing good. But
yet he would make another trial ; but still it pleased the Lord to over
rule his tongue to bless Israel, and the truth and constancy of his
love appeared, against whose will the more he struggleth the stronger
he is resisted, Num. xxiv. 3. He taketh up a new parable, blessing
Israel once again, which puts Balak all into a rage and indignation,
and he driveth away the false prophet from his sight, who sought after
honour and riches as the wages of his unrighteousness, but is sent
home with ignominy and shame. But Balaam s mind is still hanker
ing after the reward, and therefore, when he could not hurt them by
any prophetical curse, he seeketh to do it by his pestilent counsel.
[2.] What he answered him by way of advice : Num. xxiv. 4,
Come now, and I will advertise thee what thou shalt do. Moses
doth not express the counsel given, because it was whispered secretly
into Balak s ear ; you see the sense is imperfect in that place ; and
what it was may be known by the effect, and by other places. By the
effect, Num. xxv. Balaam gave counsel to Balak and the princes of
Midian to put a stumbling-block before the Israelites, to see if they
could withdraw the people from the love, fear, and obedience of the
Lord their God, that so God might be provoked to withdraw his
favour and blessing from them ; and so Israel s sinning might bring
themselves into the curse which Balaam with all his enchantments
could not bring upon them. By this wicked counsel they prevailed
against many, to the death of twenty-four thousand Israelites. That
Balaam was the author of all this mischief appeareth, Num. xxxi. 16,
Behold these (that is, the Midianitish women) caused the children of
Israel, through the counsel of Balaam, to commit trespass against
the Lord in the matter of Peor. And it is said, Kev. ii. 14, that
Balaam taught Balak to cast a stumbling-block before the children of
Israel, to eat things sacrificed to idols, and to commit fornication.
This was the plot, to send some beautiful women of the Midianites to
wander about the camp of Israel, to tempt their lusty youth and
martial men, first to uncleanness, and then to idolatry, that so God
might be provoked against them; a design pernicious and full of
refined malice.
3. What befell them between Shittim and Gilgal.
[1.] In Shittim they miscarried foully by the effect of Balaam s
counsel. The intended war of Moab against Israel was turned into a
pretended peace and feigned amity, and their fair women were sent
about the camp to defile the bodies and souls of men with whoredom
and idolatry. And so a people that had such experience of God s
power and goodness in the wilderness, and were just now ready to
enter into the promised land, are here prevented and overthrown in
44 SERMON UPON MICAH VI. 5.
the wilderness, and God s anger was kindled against them, and twenty-
four thousand were destroyed among the people, Num. xxv. 9. It
seems one thousand slain by the judges, and twenty-three thousand
by God s own hand ; that is, by a plague : 1 Cor. x. 8, Neither com
mit fornication, as some of them also committed, and fell in one day
three and twenty thousand. But after that God was atoned to them,
and his judgment was executed upon the malefactors, and the plague
ceased.
[2.] They are sent against the Midianites, who had vexed them with
their wiles, that is, with their deceits and feigned amity ; and there
they light on Balaam, and slew him, Num. xxxi. 8. This wretch died
not the death of the righteous, as he seemed to desire; but his
iniquity found him out, for, among others, he was slain with the sword.
[3.] After this God appears among them again, and they are led
into Canaan with a miracle ; an argument of a great favour on God s
part, and an awe of those things that befell them at Shittim ; and now
they are very tender of provoking God again : Josh. xxii. 17, Is the
iniquity of Peor too little for us, from which we are not cleansed until
this day ? They had tasted of the bitter waters.
[4.] God s covenant is renewed at Gilgal, to show that he would
still be their God, and bless them as formerly, Josh. v. 2, 3.
Secondly, The observations that may be hence deduced. For cer
tainly it was a special act of God s mere love : Deut. xxiii. 4, 5, They
hired against thee Balaam the son of Beor to curse thee ; nevertheless
the Lord thy God would not hearken to Balaam, but the Lord thy
God turned the curse into a blessing unto thee, because the Lord thy
God loved thee. So Josh. xxiv. 9, 10, And Balak the son of Zippor,
king of Moab, arose, and warred against Israel, and sent and called
Balaam the son of Beor to curse you : but I would not hearken to
Balaam ; therefore he blessed you still : so I delivered you out of his
hand.
1. That wicked men cannot hurt the godly but when God permit-
teth : Gen. xxxi. 7, Your father hath deceived me, and changed my
wages ten times, but God suffered him not to hurt me. So Laban
saith, ver. 29, It is in the power of my hand to do you hurt ; but the
God of your fathers spake unto me yesternight, saying, Take thou heed
that thou speak not to Jacob either good or bad. God hath the power
of blessing and cursing in his own hand, however men are disposed.
The king sought by all means possible and devisable to bring God s
curse upon them, but God changed it into a glorious blessing. Men s
hearts are not in their own hands, and if they find their hearts, success
is not at their command. God disappointed the plots and practice of
Balak and Balaam. Balaam returned as he came, and could not curse
Israel, but denounced woes against their enemies.
2. That God can protect us against the fraud as well as the violence
of enemies. The devil assaults us with wiles and darts, Eph. vi. 11,
16 ; so do his instruments assault us ; they vex us with their wiles,
and pursue us with their open hostility and persecution ; but we may
trust God with our safety. A remedy may possibly be prepared against
violence, when no man by his own foresight can find out all the snares
laid for him. But this is the comfort of God s people, that nothing is
SERMON UPON MICAH VI. 5. 45
hidden from God. He is wise, and he is watchful ; wise to foresee the
draught of his own providence : Ps. xxxvii. 12, 13, The wicked plot-
teth against the just, and gnasheth upon him with his teeth : the Lord
shall laugh at him, for he seeth that the day is coming. And as God
is wise, so he is watchful : Ps. cxxi. 4, He that keepeth Israel shall
neither slumber nor sleep. God is privy to their most secret designs.
3. That God s providence is especially interested when the design is
to corrupt religion. Balaam was right in pronouncing blessings on
the children of Israel whilst they kept true to their religion ; but his
advice was to feast and entertain Israel kindly, to induce them to for
sake their God, and then the Lord interposed, and defeated this
malicious purpose. Many times God doth that for the sake of religion
which a people that profess religion deserve not : Isa. iv. 5, And the
Lord will create upon every dwelling-place of Mount Sion, and upon
her assemblies, a cloud and smoke by day, and the shining of a flam
ing fire by night ; for upon all the glory shall be a defence. Particular
persons fell by those wars, but religion was secured and kept safe.
4. That God can make our very enemies befriend us. Thus he over
ruled the heart of Balaam to bless Israel and curse their enemies :
Prov. xvi. 7, When a man s ways please the Lord, he maketh even
his enemies to be at peace with him. It is a proverb, not a promise,
and must be interpreted that God can if he will, and oftentimes doth
it for the most part ; for proverbs are taken from what is usual and
common. Thus he made the keeper of the prison kind to Joseph :
Gen. xxxix. 21, The Lord was with Joseph, and showed him mercy,
nnd gave him favour in the sight of the keeper of the prison. And
Laban was smoothed by the way when he pursued after Jacob : Gen.
xxxi. 29, The God of your fathers spake unto me yesternight, saying,
Take thou heed that thou speak not to Jacob either good or bad.
And Esau was kind to him when Jacob feared him : Gen. xxxiii. 4,
He ran to meet him, and embraced him, and fell upon his neck, and
kissed him. But above all, take the instance of the text. Balaam
came contrary to God s warning, having an eager desire after the
reward; his hostile mind continued still, yet he blesseth instead of
cursing, by the overruling power of God. God hath several ways to
accomplish this ; either by bridling their rage, or putting convictions
on their consciences, or changing their hearts, or determining their
interests. It cannot be imagined but that the Creator is able to rule
his creature one way or other ; therefore we should cease from man,
who is not sovereign master of his own affections. When all is
thoroughly considered, God will be found to be the most desirable
friend and dreadful adversary.
5. That we cannot lie open to the plots and snares of those that
hate us till we have provoked our shadow and defence to depart from
us ; for till there was an apostasy from the truth and the right ways
of God, Balaam with all his wiles could have no advantage against
Israel. Balaam s counsel did more hurt than his curse. When we
once contemn God s law, and turn to the wicked, we forfeit our protec
tion, both against open violence and secret machinations. Many things
are contrived against us in the dark that we know not and see not ;
but God watcheth for us : Isa. viii. 10, Take counsel together, and
46 SERMON UPON MICAH VL 5.
it shall come to nought, speak the word, and it shall not stand ; for
God is with us. Keep God with you, and you are safe. All the plots
of the enemies were to separate between them and God ; do not gratify
them herein.
6. Observe God s just judgments on violent and fraudulent enemies.
Balak and Balaam designed a mischief against Israel, but it fell upon
their own pates. Balak lost a considerable part of his territories,
which was allotted as a portion to the tribe of Keuben ; Balaam was
elain by the sword. And thus it usually falls out in the course of God s
providence : Ps. vii. 15, 16, He made a pit, and digged it, and is
fallen into the ditch which he made. His mischief shall return upon
his own head, and his violent dealing shall come down upon his own
pate. They are taken in the pit they digged for others ; their treacher
ous designs and attempts return upon themselves, to their own
destruction ; as iron, when it is overheated in the fire, burneth their
fingers which hold it; or like an arrow shot up against heaven, it
cometh down most piercingly upon their own heads : they are taken
in their own pit, poisoned in their own cup ; so that in the issue it
appeareth they laid a snare for themselves ; all is converted to their
own ruin.
7. That God s mercy is not wholly made void to his people, notwith
standing their many sins and failings. He spareth some though he
punisheth others, and remembereth his covenant when our sins deserve
it should be broken off. Alas ! whosoever readeth the carriage of this
people in the wilderness towards God, he shall still find grace striving
with sin, and the goodness of God overcoming the evil of man, and
his fidelity prevailing above their unthankfulness and unfaithfulness.
And the character of this people in the wilderness is just our own in
travelling to heaven. How often do we forfeit the blessing of God s
presence ! But he is not severe upon every failing, and upon repent
ance he is willing to renew covenant with us, and set us in joint again.
Nothing hurteth us more than the sinful provocations of God s people.
Have no hand in them, or if you have been accessory to public guilt,
bemoan it, and humble yourselves before God, and be more aweful
and tender for the future, and you will find God to be a merciful
God.
Thirdly, Why such kind of mercies should not be forgotten. Here
I will prove
1. That man is apt to forget the great mercies of God, especially
national mercies.
2. That yet these mercies should not be forgotten, both because of
God s command, and the profit of remembering them.
1. That man is marvellous apt to forget these benefits ; therefore
there are so many cautions that we forget them not. In private
mercies : Ps. ciii. 2, Bless the Lord, my soul, and forget not all his
benefits ; Deut. yiii. 11, Beware that thou forget not the Lord thy
God, in not keeping his commandments, and his judgments, and his
statutes, which I command thee this day; and ver. 14, That thy
heart be lifted up, and thou forget the Lord thy God, which brought
thee out of the land of Egypt, from the house of bondage. So we
have many precepts : Deut, viii. 2, Thou shalt remember all the way
SERMON UPON MICAH VI. 5. 47
which the Lord thy God led thee these forty years ; 1 Chron. xvi. 12,
Remember his marvellous works which he hath done, his wonders,
and the judgments of his mouth. And so many charges and com
plaints : Judges viii. 34, The children of Israel remembered not the
Lord their God, who had delivered them out of the hands of their
enemies on every side ; Ps. Ixxviii. 11, They forgot his works and
his wonders that he had showed them ; and Ps. cvi. 13, They soon
forgot his works. And all this is no more than needeth ; for man s
memory is a bad friend to benefits. Injuries are written in marble,
but benefits in the water. Now, as these cautions, charges, and
accusations do respect all mercies, so especially more eminent mercies ;
for it is said, He hath made his wonderful works to be remembered,
Ps. cxi. 4. The great miraculous works of his providence should
make such impression upon men as never to be forgotten, but recorded
and reported for ever. As for great deliverances, God hath appointed
ordinances for a memorial, such as the passover, or the Lord s supper,
to remember our redemption by Christ ; for by these works God
maketh himself a name, by doing great things for his people, 2 Sam.
vii. 23. Eedemption from the tyranny of antichrist is not to be
forgotten.
2. That yet these mercies should not be forgotten, partly because
God hath commanded the contrary, as we have seen. It is not only
a sin to forget his word, but his works ; and partly also because of
the profit.
[1.] That we may be more deeply possessed of the goodness of God.
The ear doth not affect the heart so much as the eye, and what is
felt leaveth a greater impression upon us than what is talked of, for
experience giveth us a more intimate perception of things. The king
of Syria said, We have heard that the kings of the house of Israel
are merciful kings, 1 Kings xx. 31. A rumour and report giveth
encouragement, but actual experience silenceth all contradiction.
When I can say, I know God is not unmindful of his people, but
relieveth them in their great straits, and watcheth over their welfare.
As the apostle : Acts x. 34, Of a truth I perceive that God is no
respecter of persons ; Ps. cxl. 12, I know that the Lord will maintain
the right of the poor, and the cause of the afflicted. Unquestionably
God will undertake the patronage of his distressed servants when all
other hopes fail them ; meaning, when God did signally defend them
and watch over them.
[2.] To encourage us to walk in his ways. It is our forgetfulness
of God s goodness that maketh us so disobedient and unthankful to
him : Ps. Ixxviii. 7, That they might set their hope in God, and not
forget the works of God, but keep his commandments. Nothing
breedeth a careful uniform obedience to his commands so much as a
grateful remembrance of his mercies. Alas! as our thankfulness is
abated, so is our obedience. God s authority sways the conscience, but
God s love inclines the heart. Therefore mercies should be remem
bered.
[3.] To fortify us against all oppositions and temptations: Deut.
vii. 18, Thou shalt not be afraid of them, but shalt well remember
what the Lord thy God did unto Pharaoh and unto all Egypt. It is
48 SERMON UPON MICAH VI. 5.
a great comfort to faith to look back upon the former manifestations
of God s power and good-will towards his people. We have manifold
fears and infirmities upon us when we see the power ^ or suspect the
craft of our enemies ; but let us remember former experiences, and that
will be an allay to them. When we see the continuance of his judg
ments so many years, and in so many forms frequently varied, but
still lying upon us, we are filled with many sad thoughts and reason
ing of unbelief ; but we may soon suppress and silence them by the
thoughts of God s power and love heretofore, and the evidences of his
love and good-will and fidelity to all that depend upon him. Former
dealings raise our hearts to the expectation of future mercies.
Use. To press us to this remembrance
1. Of the great Christian mercies that concern the whole common
wealth of believers ; such as the birth, death, resurrection, and ascen
sion, and intercession of the Lord Jesus. These are the standing
dishes at a believer s table, the constant food for our faith, mercies
never out of season ; these are mercies so general and beneficial, that they
should never be forgotten, but remembered before God. We should
always bless God for Jesus Christ, and desire that the knowledge of
these things may be perpetuated to after ages : Eph. iii. 21, Unto him
be glory in the church by Jesus Christ, throughout all ages, world
without end. Amen.
2. For national mercies, so far as they concern either the first plant
ing or the restoring of Christ s religion, or the maintenance of it against
the eminent open attempts or secret plots of antichristian adversaries.
These should be remembered by us ; partly to awaken our zeal, that
religion thus owned may not die upon our hands ; partly to show our
esteem both of the religion and the mercy of God in owning it ; partly
that we may beg the continuance of it, for every thanksgiving is an
implicit prayer ; partly that we may embolden ourselves against all
the difficulties we may be exposed to in owning the true profession,
and depend on the same God still, and continue faithful to him.
3. Old personal mercies ; though we have new ones daily, yet they
must not jostle out the old. David saith, Ps. ciii. 2, Forget not all
his benefits. 1
[1.] The smallest mercy should not be despised, partly because
they all come from a great God. A small remembrance from a
prince or potentate we esteem as a great favour ; why not from God
much more ? Ps. cxiii. 6, Who humbleth himself to behold the
things that are in heaven and in the earth. But the invisible hand
that reacheth out our mercies to us is little noted or observed, partly
because they come from the same love the great ones do. You see all
along in the 136th Psalm, For his mercy endureth for ever; ver.
25, Who giveth food to all flesh, for his mercy endureth for ever.
Daily bread as well as those mighty wonders flow from the same
mercy. Nothing should be small where nothing is deserved. And
partly because he that is not faithful in a little will not be faithful in
much ; as in point of sin, he that doth not make conscience of small
sins, will fall into greater. The lesser commands are a rail about the
greater ; so a constant neglect of mercies breedeth a senseless stupidity.
But whose memory is so vast as to carry all matters away with it ?
SERMON UPON MICAH VI. 5. 49
Answer There is an habitual remembrance and an actual com
memoration.
(1.) An habitual remembrance is necessary as to all God s acts of
mercy, not only of the more eminent and signal providences, but of
every day s kindnesses. This habitual remembrance is caused by
taking notice of mercies as they come to us, that by observation of the
multitude of them we may be possessed with an higher esteem of God s
never-failing compassions, and may love him more, and serve him
better. Every experience is as fuel added to the fire, as it increaseth
our love to God, and our trust and dependence upon him.
(2.) An actual commemoration is impossible as to every single mercy ;
it would require that we should live over as long again as we have
done in the world, for God s mercies may be reckoned by the minutes
of our lives.
[2.] In the more eminent passages of our lives, as much as may be
we should be more express and particular ; for particulars are more
affective, such as are awakening opportunities, deliverances in great
dangers and fears, or notable mercies vouchsafed. God helpeth weak
eyes, that cannot see his goodness in a lesser print, by a greater, when
he sets forth his love, power, and goodness in a larger character. To
neglect or forget these showeth that we will little mind the dealings of
God. In short, if we cannot recall the single acts, recollect the sorts
of mercies ; as painters, when they draw a crowd, paint a cluster of
heads. We cannot reckon up all the mercies of God in order : Ps. xl.
5, Many, Lord my God, are thy wonderful works which thou hast
done, and thy thoughts which are to us-wards, they cannot be reckoned
up in order unto thee : if I would declare and speak of them, they are
more than can be numbered. If we do not always actually remember,
yet still cherish an habitual remembrance, or a constant sense of the
Lord s goodness to us ; this will help us against our distrustful fears :
Ps. Ixxvii. 10, And I said, This is my infirmity : but I will remember
the years of the right hand of the Most High. David s former experi
ences were a great relief to him. So against discontent and murmur
ing : Job ii. 10, Shall we receive good at the hand of God, and not
evil ? This will be a check to sin : Ezra ix. 13, 14, And after all
that is come upon us for our evil deeds, and for our great trespass,
seeing that thou our God hast punished us less than our iniquities
deserve, and hast given us such deliverance as this, should we again
break thy commandments ? And a strong impulsion to obedience :
Josh. xxiv. 31, And Israel served the Lord all the days of Joshua,
and all the days of the elders that overlived Joshua, and which
I had known all the works of the Lord that he had done for
Israel.
Directions. 1. Be affected with mercies if you would remember
them ; for deep affections leave a print upon us which cannot easily
be defaced ; men remember what they care for.
2. But the special way to remember them is to improve them, to
grow better for them, to increase in faith, love, and obedience ; then
Christians will remember them by a good token. If you let them pass
as common accidents, no wonder the impression such providences
make is soon worn off. A man that hath well profited by a sermon
VOL. XVTII. D
50 SERMON UPON MICAH VI. 5.
will not easily forget it : Ps. cxix. 93, I will never forget thy precepts,
for with them thou hast quickened me.
3. You should often call yourselves to an account : Ps. cxxxix. 17,
How precious are thy thoughts to me, Lord ! how great is the
sum of them ! By the thoughts of God he meaneth the various dispen
sations of his providence. The variety of mercies is infinite, that it is
impossible for us to get to the bottom of them ; when we come to a
reckoning we are amazed.
4. Consider our ingratitude is aggravated by every mercy received,
especially eminent and signal mercies. This is the ground of God s
plea and controversy against his people in the text ; and 1 Kings, xi.
9, And the Lord was angry with Solomon, because his heart was
turned away from the Lord God of Israel, which had appeared to him
twice. If your hearts decline, and depart from God after many en
couragements to cleave to him, how just will your condemnation be !
But God will add mercy to mercy when you are thankful for former
merciea
SERMON UPON ISAIAH L. 10.
Wlio is among you that fearetk the Lord, that obeyeth the voice of his
servant, that walketh in darkness, and hath no light! Let him
trust in the name of the Lord, and stay upon his God. ISAIAH
1.10.
IN the words there are three propositions
1. God s people may sometimes be in such a condition as to walk
in darkness and see no light.
2. In the most sinking and dark times their great duty is to trust
in the Lord.
3. They that fear God and obey him are most encouraged to trust
in him.
For the first point, that God s people may sometimes be in such a
condition as to walk in darkness and see no light.
First, I will open this helpless and hopeless condition, which is here
expressed by walking in darkness/ and seeing no light.
1. In the general, it noteth great afflictions and dangers, which
light upon the church and people of God ; as Lam. iii. 2, He hath led
me, and brought me into darkness, but not into light ; that is, into a
very afflicted condition.
2. It noteth the continuance and increase of affliction, when our
night still groweth darker, and all means of relief are utterly invisible
to us : Isa. lix. 9, We wait for light, but behold obscurity ; for bright
ness, but we walk in darkness. It doth not only overtake them, but
they had waited long for a change of condition.
/ 3. When we are perplexed and embrangled in our troubles, and miss
^the true way of support under them. We are said to walk in darkness
when we want either the light of direction or consolation.
[1.] The light of direction; and this with respect either to the
understanding of our outward and common affairs, or with respect to
our duty towards God under such afflictions.
(1.) As to the understanding or right management of our common
affairs ; being troubled and amazed, we are not able to take any good
counsel and advice : Isa. lix. 10, We grope for the wall like the blind,
and we grope as if we had no eyes ; we stumble at noon-day as in the
night. So Job v. 14, They met with darkness in the day-time, and
grope in the noon-day as in the night/ It is a great judgment of God
upon a people when counsel is perished from them, and they have not
52 SERMON UPON ISAIAH L. 10.
the judgment of ordinary men. It is threatened as a punishment on
the disobedient : Deut. xxviii. 29, Thou shalt grope at noon-day as
the blind gropeth in darkness, and thou shalt not prosper in thy ways,
and thou shalt only be oppressed and spoiled evermore, and none shall
save thee. Now thus it often befalleth the people of God for their
disobedience ; they know not what course to take for their common
safety.
(2.) The next is a greater evil, when we understand not our duty
towards God, and the reason of our troubles. It is some comfort to a
child of God when he kuoweth his duty under such a condition ; a
speaking rod, though it be siart, is more comfortable than a dumb
rod : Ps. xciv. 12, Blessed is the man whom thou chastenest, and
teachest him out of thy law. Our advantage cometh not by being
{afflicted, but by being instructed in our afflictions, when the rod
maketh us tractable and pliable to God s counsel: Job xxxvi. 10,
He openeth their ears to discipline ; and ver. 15, He openeth their
ears in oppression. It is the property of beasts to feel the smart of
the rod, but men especially. Good men should know the use of the
rod. Our condition is not altogether dark when God hath humbled
and instructed his people under his chastenings, that they may get
good by their chastenings ; but when they are still in the dark as to the
reason and end of their troubles, it is the more grievous.
[2.] When we want the light of consolation, and that two ways
either by present experience of God s love, or hopes of future
deliverance.
(1.) As to present experience of God s love: Bom. v. 3-5, And
not only so, but we glory in tribulation also, knowing that tribulation
worketh patience, and patience experience, and experience hope ; and
hope maketh not ashamed, because the love of God is shed abroad in
our hearts by the Holy Ghost, which is given unto us/ It is promised
to the upright that light shall arise to them in obscurity : Ps. cxii. 4,
Unto the upright there ariseth light in the darkness. Now it is very
sad and afflicting to them when they cannot get a comfortable and
satisfactory sight of God s love to them, or presence with them, or mind-
fulness of them in their afflictions, but he hideth himself from them.
This is the bitterest ingredient in their sorrows, that God hideth
his face from them; they should not else resent so much other
sorrows. The favour of God is the godly man s choice : Ps. iv. 6, 7,
* Lord, lift up the light of thy countenance upon us. Thou hast put
gladness in my heart, more than in the time when their corn and wine
increased. And their life : Ps. xxx. 5, In his favour is life ; and
therefore they cannot but be most affected with the sense of the want
of it. This is the trouble of their trouble, and maketh their darkness
to become thick darkness.
(2.) As to future deliverance, when they cannot look through the
cloud of present trouble with any hope of relief, or have not any pro
bable appearance of any good issue : Ps. Ixxiv. 9, We see not our
signs ; there is no more any prophet, neither is there among us any
that knoweth how long. This is very sad. Troubles that have an
end are the better borne ; but when we are altogether puzzled when we
think of a remedy and an escape, then we are overwhelmed, like a
SERMON UPON ISAIAH L. 10. 53
man shipwrecked and swimming for life in the vast ocean, and sees no
banks or land near.
Secondly, The reasons why this may befall the people of God.
There are reasons on man s part, and on God s part.
First, On man s part.
1. The astonishing power of sore troubles : Ps. Ix. 3, Thou hast
showed thy people hard things, thou hast made us to drink of the wine
of astonishment. They are amazed with afflictions, like unto a man
that hath drunk some intoxicating drink which had put him beside him
self. They are in the dark about God s mind in such dispensations,
and wonder why God suffereth his people, whom he hath chosen and
loved, to go to ruin, especially by the malignity of instruments more
wicked than themselves : When the wicked devoureth the man that
is more righteous than he, Hab. ii. 13.
2. From that weakness, bondage, and legal dejection which yet re-
maineth upon their spirits, so that they are not able to look beyond
their present condition ; and if it be evil, they make it worse by their
own apprehensions and diffidence. It is dark now, and therefore they
think it will never be day ; they see not God for the present, and
therefore they conclude they shall not see him. As in prosperity
God s children are apt to promise themselves too great a stability and
continuance: Ps. xxx. 6, In my prosperity I said, I shall never be
moved ; so in adversity they are no less ready to heighten their trouble
by fearful apprehensions of the perpetuity thereof : Ps. Ixxvii. 7-9,
Will the Lord cast off for ever ? and will he be favourable no more ?
is his mercy clean gone for ever ? doth his promise fail for evermore ?
hath God forgot to be gracious ? hath he in anger shut up his tender
mercies ? Trouble of our own making breedeth the greatest dejection.
They mistake God s dispensation, and make their present condition
sadder and worse than indeed it is. It would ease us of our greatest
pressures if we would look off a little from the present, and consider
how God can work contrary to our probabilities and fears. Contrary
to our probabilities : Zech. viii. 6, Thus saith the Lord of hosts, If
it be marvellous in the eyes of the remnant of this people in these
days, should it also be marvellous in mine eyes, saith the Lord of
hosts ? And contrary to our fears : Isa. li. 12, 13, I, even I, am he
that comforteth you : who art thou, that thou shouldst be afraid of
a man that shall die, and of the son of man, which shall be made as
grass ; and forgettest the Lord thy maker, that hath stretched forth
the heavens, and laid the foundations of the earth ; and hast feared
continually every day because of the fury of the oppressor, as if he
were ready to destroy ? and where is the fury of the oppressor ?
Secondly, On God s part ; he bringeth us into such a condition
1. To show his sovereignty, and that he is Lord both of light and
darkness : Job xxxiv. 29, When he giveth quietness, who then can
make trouble ? and when he hideth his face, who then can behold him?
whether it be done against a nation, or against a man only. Our
weal and woe is in his hand : Isa. xlv. 7, ( I form the light, and create
darkness ; I make peace, and create evil : I the Lord do all these
things. All is at God s disposing, to give it to whom he will. Some
times he giveth light and peace, nor will a dog move the tongue. So
54 SERMON UPON ISAIAH L. 10.
long as he pleaseth, neither policy nor power will be able to make his
gift void, either as to nations or persons. He hath a negative voice :
men would trouble, devils would trouble, but if God say, No, all is
quiet in kingdoms, families, or souls. If he justifieth, who can con
demn ? So when, for the punishment of sin or trial of faith, he lets
out trouble, who can help it? So he may desert nations, and leave
them without counsel or strength. So when God deserts a person, all
his comfort and quietness is gone. Men under trouble are in a sad
and hopeless plight as to any help, till God help them ; and if he hide
his face, who shall ease them of their trouble, till God himself shine
through that cloud ? All the favour of men will not do it till God
appear.
2. To check our curiosity. We look to events rather than duties ;
we would be lazy, not labour, if we knew our succeeding mercies ; or
we should be overwhelmed with grief if we had a foresight of all our
trials which are to come. Therefore God puts a veil upon his provi
dence, and will not let us look to the end of his designs : Isa. xlviii. 7,
Lest thou shouldst say, Behold,.! knew them. Therefore we are in
the dark, know not the particular issues and events of things, and can
scarce support ourselves with the general promises ; and so walk in
darkness and see no light.
Thirdly, That God may thereby promote the ends of his providence,
which is to humble his people, and try them, and to do them good.
1. For the greater humiliation. When Christ was humbled for our
sins he was at a non plus, as if he knew not what to say or do : John
xii. 27, Now is my soul troubled, and what shall I say ? So to
humble his people thoroughly, he driveth them to an utter exigence ;
all their hopes and probabilities are spent, and they know not what to
do or say ; as in Jehoshaphat s instance : 2 Chron. xx. 12, We know
not what to do, but our eyes are unto thee. God s children may be
shut up on all hands from any imaginable hope of a good issue, yea,
or any sight of God and token of his love.
2. To try them, their faith, and love, and patience. Their faith,
which is never put to a sound trial till all their common probabilities
be spent. Faith is the evidence of things not seen, Heb. xi. 1.
When God is out of sight, and comfort is out of sight, and deliverance
is out of sight, then is a time to depend upon God : Micah vii. 8,
When I sit in darkness, the Lord shall be a light unto me. Depen
dence upon an unseen God, resolute adherence to a withdrawn God, is
the flower and glory of faith. When we are left to a naked faith, and
a naked word or promise of God, yet then to adhere to him, and wait
upon him for what is contradicted by sense, this is to believe in hope
against hope. So for the trial of our love ; to run to him when he
seemeth to cast us off ; to fear him for his mercies : Hosea iii. 5,- They
shall fear the Lord and his goodness in the latter days ; and praise
him for his judgments: Isa. xxvi. 8, In the way of thy judgments,
Lord, we have waited for thee ; the desire of our soul is to thy name,
and to the remembrance of thee ; to rejoice in him when he maketh
all things desolate about us : Hab. iii. 17, 18, Although the fig-tree shall
not blossom, neither shall fruit be in the vines ; the labour of the olive
shall fail, and the fields shall yield no meat ; the flock shall be cut off
SEKMON UPON ISAIAH L. 10. 55
from the fold, and there shall be no herd in the stall ; yet will I rejoice
in .the Lord, I will joy in the God of my salvation. To own him as a
good God when we are under his strokes, and as a gracious father
when he frowneth as well as when he smileth, here is faith indeed.
So our patience is never tried in a twilight so much as in utter dark
ness : James i. 4, Let patience have epyov re\eiov, its perfect work.
Patience is not tried as long as we have worldly supports to bear us
up; but in great, long, and sharp afflictions it is patience indeed.
While we can make up ourselves another way, our submission to God
is not fully tried.
3. To do us good, God would reach our corruptions so as to purge
them out : Isa. xxvii. 9, By this shall the iniquity of Jacob be purged,
and this is all the fruit to take away his sin. We would have no
trial but that which should touch none of our sins and corruptions ;
for we would not have the flesh displeased, or, if it be, yet but a little.
Now trial will not do us good unless it vex our corruptions. A sound
purge will carry away our pride, sensuality, worldliness ; a light purge
doth but gently move it. When the vexing trials come, then we are
like a wild bull in a net/ Isa. li. 20. Till we see no way to escape,
we overlook our case. Yea, God s children are not humbled for their
spiritual pride till trouble be so confounding that God is missed, and
they left in the dark in their distress. Now, to be so far misted as to
lose a sight of God under trouble, that is an humbling dispensation
indeed.
JJse 1. If God s people may be in such a condition, let us bless God
that he dealeth more gently with us. If our natural comforts be
lessened, yet they are not wholly gone. Let us bless God that in the
midst of judgment he remembereth mercy: Hab. ii. 3, For the vision
is yet for an appointed time, but at the end it shall speak, and not
lie : though it tarry, wait for it, because it will surely come, it will
not tarry/ That he measureth our burdens by our strength and ability
to bear them : 1 Cor. x. 13, There hath no temptation taken you but
euch as is common to man : but God is faithful, who will not suffer
you to be tempted above that you are able ; but will with the tempta
tion also make a way to escape, that you may be able to bear it.
That he refresheth our souls with his love when his chastenings are
upon us : 2 Cor. i. 5, For as the sufferings of Christ abound in us, so
our consolation also aboundeth by Christ. That he smileth when the
world frowneth ; that it is not an evil, and an only evil, but there are
strange intermixtures of blessings with our crosses ; that he doth not
forsake us utterly : Job xx. 26, All darkness shall be hid in his secret
places/ speaking of the wicked ; that it is not wholly and altogether
darkness, without any light, or comfort, or counsel for the present, or
hope of issue for the future.
Use 2. Let us prepare for such a time ; for none of us can promise
ourselves a total exemption from such kind of providences.
But what preparations must we make ?
I answer Stock the heart with some maxims or holy truths, which
may be a support to you.
1. That in our darkest condition God seeth us, though we do not see
him. So the psalmist found by experience: Fs. Ixxiii. 22, 23, So
56 SERMON UPON ISAIAH L. 10.
foolish was I, and ignorant; I was as a beast before thee : neverthe
less I am continually with thee ; thou hast holden me by the right
hand. David could not see God, for he had brutish thoughts of
providence, as he acknowledged there ; that God was indifferent to
good and evil, did no more care for the one than for the other ; yet
God took care of him, and held him in the arms of his providence
when he questioned it. So Job xxiii. 8-10, Behold, I go forward,
but he is not there ; and backward, but I cannot perceive him : on
the left hand, where he doth work, but I cannot behold him : he
hideth himself on the right hand, that I cannot see him. But he
knoweth the way that I take : when he hath tried me, I shall come
forth as gold. Job had lost the sight of God, but God had not lost
the sight of Job, for he knew his sincerity, and would in time clear it
to his comfort. So that many times we are like the blind man ; though
he could not see Christ, yet he never left calling upon the Son of David,
till he answered to his name, and came and cured him.
2. That in our distresses we are apt to foster groundless mistakes
about God s love, and so darken our own estate more than needeth.
Sense maketh lies of God, and our hearts will be made to recant what
they say in their haste, as. David often found in his experience: Ps.
xxxi. 22, I said in my haste, I am cut off from before thine eyes ;
nevertheless thou heardest the voice of my supplications when I cried
unto thee. God looketh not after me, but leaveth me to inevitable
ruin ; and at that very time God was about to give him audience : Ps.
cxvi. 10-12, I was greatly afflicted : I said in my haste, All men are
liars. What shall I render to the Lord for all his benefits towards me ?
He referreth to the messages brought him from godly Samuel, and
Nathan, and other prophets ; and being far from the effects of them,
he began to suspect the truth of them. Thus do our calamities trans
port us with fears and irregular thoughts and apprehensions of God s
dealings with us : but we must not judge of our condition by our
temptations, but God s promises ; and faith must shut our eyes against
whatsoever would breed mistakes and quarrels against God s provi
dence.
3. That a dark hour is many times the forerunner of a comfortable
morning, and great and growing difficulties may be made means of a
greater good to us. For God loveth to bring light out of darkness,
and to give the valley of Achor for a door of hope, and to give meat
out of the eater, and sweetness out of the strong, and to bring about
his people s mercies by means very improbable and contrary, that he
may train^ us up to hope against hope. Deliverance, when it is
a-coming, it is not always in sight ; rather all appearances are contrary.
He will call for water when he intendeth to give wine, and rebuke her
as a dog whom he meanethto treat as a daughter of Abraham: Isa.
xlv. 15, Verily thou art a God that hidest thyself, God of Israel,
the saviour. Though a saviour, yet he hideth himself under a cloud
and veil of difficulties and contrary appearances.
4. That however matters go, it will certainly be well with them
that fear God, even because they fear him^ were there no other
evidence and proof of it, as it will be ill with the wicked, even though
they prosper: Eccles. viii. 11, 12, Because sentence against an evil
SERMON UPON ISAIAH L. 10. 57
work is not executed speedily, therefore the heart of the sons of men
is .fully set in them to do evil. Though a sinner do evil an hundred
times," and his days be prolonged ; yet surely I know that it shall be
well with them that fear God, which fear before him ; Isa. iii. 10, 11,
Say ye to the righteous that it shall be well with him, for they shall / h<
eat the fruit of their doings. Woe unto the wicked ! it shall be ill with
him, for the reward of his hands shall be given him/ If this be
believed, we need fear nothing, if we keep the way of the Lord, and do
continue waiting and depending upon him. We cannot absolutely
promise you temporal deliverance, nor all those spiritual things which
you desire, as to the degree ; but this we can promise you, it shall be
well with them that fear God, and well with the righteous. Temporal
things are not of that moment that we should be much troubled about
them ; we have an hope above them, and our happiness lieth not at
stake when they are in danger. If God will bring us safe to glory,
as he will those that continue with patience in well-doing, it is enough ;
nothing can go amiss to him that is found in the way of his duty :
though the way be foul and narrow, if it leadeth unto glory, it is
enough ; it will be well in the issue.
5. That we must not dote upon sensible consolation. The merciful
nature of God should be a support to us, though we see notning of the
effects of it in the course of his dealings with us ; and we should believe
his love when we do not actually feel it : Job x. 13, And these things
hast thou hid in thine heart ; I know that this is with thee/ He
speaketh of his favourable inclination to show pity to his creatures.
We are not able always to reconcile his present dispensations with his
gracious nature, nor our former experience of his goodness ; yet faith
must not quit its holdfast, but we must see what is hid in God s heart,
and comfort ourselves with concealed favour and mercy, when we
cannot comfort ourselves with felt favour and mercy. Though
mercies be not visible and obvious to sense, yet the disposition and
inclination is ever in God unchangeable and sure. A withdrawn God
is a merciful God still.
, 6. That God can draw light out of darkness, and give light in
darkness, and turn darkness into light. God can draw light out of
darkness : Gen. i. 2, 3, The earth was without form, and void, and
darkness was upon the face of the deep ; and the Spirit of God moved
upon the face of the waters, and God said, Let there be light, and
there was light/ He can give light in darkness : Exod. x. 22, 23,
And there was thick darkness in all the land of Egypt three days ;
and they saw not one another, neither rose any from his place for three
days. But all the children of Israel had light in their dwellings ;
Ps. xviii. 28, For thou wilt light my candle : the Lord my God will
enlighten my darkness/ And he can turn darkness into light, that is,
change and alter our condition : Isa. ix. 2, The people that have
walked in darkness have seen a great light ; they that dwell in the
land of the shadow of death, upon them hath the light shined ; Eph.
v. 8, Ye were sometimes darkness, but now are ye light in the Lord/
7. When you cannot interpret the promises of God by his providen
tial dealing with you, you must interpret his dealing by his promises :
Ps. Ixxiii. 16, 17, When I thought to know this, it was too painful
58 SERMON UPON ISAIAH L. 10.
for me, until I went into the sanctuary of God ; then understood I
their end. - His promises are as the light part of the cloud, his provi
dential dealings as the dark part of the cloud.
8. You must distinguish between a part of God s work and the whole
entire frame of it. The taking of a watch asunder to mend it, an
unskilful man, when he seeth every pin and wheel taken out, will think
this is undoing ; but the skilful artist knoweth this is mending and
repairing : Zech. xiv. 7, But it shall be one day, which shall be known
unto the 3 Lord, not day nor night; but it shall come to pass that at
evening-time it shall be light. After the longest suspense there is
comfort at the end.
9. That is not best for us which we think best : Mat. xvii. 4, It is
good for us to be here. We think it best to be at the top, and have
an inspection over affairs, in ease, and in an uninterrupted prosperity.
Peter was upon Mount Tabor, but Christ saw it fit to bring him thence,
and expose him to the winnowings of Satan, and to penitential weeping,
that is wholesome to the soul ; and afterwards to employ him in the
labours of the gospel, and then to die a cruel death. Paul thought
it best to be rid of the thorn in the flesh, but God thought not so :
2 Cor. xii. 9, My grace is sufficient for thee, for my strength is made
perfect in weakness. When we are lowest, we are most humble.
God s thoughts are not as our thoughts.
10. That God s greatest severity to his people is consistent with his
covenant love : Ps. Ixxxix. 32, 33, Then will I visit their transgressions
with the rod, and their iniquity with stripes. Nevertheless my loving-
kindness will I not utterly take from him, nor suffer my faithfulness
to fail. There is no contradiction between covenant kindness and
hard dispensations ; they may be easily reconciled.
For the second point, that in dark and gloomy times our great
duty is to trust in the Lord. This is prescribed here, and in other
places commended to us : Isa. viii. 17, I will wait upon the Lord,
that hideth his face from the house of Jacob, and I will look for him.
We should not give over seeking for a withdrawn God, but seek, and
wait, and look for him. If you keep his place warm in your hearts by
your estimation and affection, he will come again : Job xxxv. 14,
Although thou sayest thou shalt not see him, yet judgment is before
him ; therefore trust thou in him. Times may come when the saints
may say they do not see, yea, they shall not see him ; yet they must
resolve to lie at God s door till relief come. Trust then in him : Job
xiii. 15, Though he slay me, yet I will trust in him. Though they be
under sad dispensations already, and look for sadder, yet they resolve
to keep up their dependence, and will not be beaten off from God by
any rebukes of providence. No trouble, how great soever, is a warrant
to quit our faith. / Faith must not quit God when he seemeth to quit
us, but must take him for a friend, and put a good construction upon
his dealings when he showeth himself an enemy ; so that in a sinking,
helpless, and hopeless condition this is a great remedy.
The reasons are taken from the act and the object. The act is
trusting and staying ; the object is God, or the name of God. The
benefit we have by this act, the encouragement we have from this
object.
SERMON UPON ISAIAH L. 10. 59
1. The utility and profit of trusting : 2 Chron. xx. 20, Believe in
the Lord your God, so shall you be established/ If you would be
delivered or supported, trust and stay upon the Lord. This allayeth
our fears : Ps. Ivi. 3, At what time I am afraid, I will trust in thee ;
Ps. cxii. 7, He shall not be afraid of evil tidings ; his heart is fixed,
trusting in the Lord. A Christian is, or may be, immovable in all
changes of condition. It overcometh our sorrows. There was a storm
in David s spirit, how doth he calm it ? Ps. xlii. 5, Why art thou cast
down, my soul ? and why art thou disquieted within me ? Hope thou
in God, for I shall yet praise him for the help of his countenance ; and
ver. 11, Why art thou cast down, my soul? and why art thou
disquieted within me ? Hope thou in God, for I shall yet praise him,
who is the health of my countenance, and my God. He is at it again
and again. It keepeth us from fretting : Ps. xxxvii. 7, Rest in the
Lord, and wait patiently for him ; fret not thyself because of him who
prospereth in his way, because of the man who bringeth wicked devices
to pass. It preserveth us from fainting : Ps. xxvii. 13, I had fainted,
unless I had believed to see the goodness of the Lord in the land of
the living. Yea, from defection and apostasy : Heb. iii. 12, Take
heed, brethren, lest there be in any of you an evil heart of unbelief,
in departing from the living God. They that cannot trust God cannot
be long true to him.
2. There is much in the name of God to encourage trust : Ps. ix.
10, They that know thy name will put their trust in thee. The
name of God is anything by which he is made known. It compriseth
two things what God is in himself, and what he will be to his
people.
[1.] What he is in himself ; a wise, powerful, and holy being : his
three grand attributes are wisdom, goodness, and power. Now nothing
can be amiss that is done by a God of infinite wisdom, power, and
goodness ; and what may here not be expected from him ? He that
can do all things can do whatever you stand in need of; he that
knoweth all things can never be at a loss, either in preventing evil or
bestowing good ; he that is so good will not be backward to pity
and help us. Our choicest consolations are fetched out of God s nature ;
in his works we see much of him, but in his nature we see an infinite
sea of all perfections.
[2.] Consider what God will be to his people, in his providence, in
his covenant
(1.) In his providence. In his works he discovereth his nature.
As he is a powerful God, so nothing can be done but his leave and
hand is in it, and it is governed by his counsel and will. Your per
secutors cannot stir or move or breathe without him. The saints are
in his hand : Deut. xxxiii. 3, Yea, he loved the people ; all his saints
are in thy hand. We are in a friend s hand : John vi. 20, It is I,
be not afraid. His goodness : God is concerned in th e condition of
his people as well if not more than themselves ; they do not suffer
but he sympathiseth : Isa. Ixiii. 9, In all their afflictions he is
afflicted, and the angel of his presence saved them ; in his love and in
his pity he redeemed them, and he bare them, and carried them all
the days of old ; Zech. ii. 8, He that toucheth you toucheth the apple
60 SERMON UPON ISAIAH L. 10.
of his eye. In short, he is full of tenderness and moderation. His
wisdom : we may trust his wisdom in carving out a portion for us,
better than our own understanding : Should it be according to thy
mind ? Job xxxiv. 33. Men would have all things done according to
their own will : no, better let God alone with it ; for he is a God
of judgment, and guideth all things with great moderation and equity :
Job xxxiv. 23, For he will not lay upon man more than right, that
he should enter into judgment with God. He will not afflict above
deserving : Ezra ix. 13, And after all that is come upon us for our
evil deeds, and for our great trespass, seeing that thou our God hast
punished us less than our iniquities deserve. We are in captivity ;
we might have been in hell. Nor beyond strength : 1 Cor. x. 13,
Who will not suffer you to be tempted above what you are able.
Above what he hath given, or is ready to give ; nor more than to do
them good by it : Rom. viii. 28, All things shall work together for
good to them that love God. Now, which is most just, that we
should have the disposal of ourselves, or God ? He will do what he
pleaseth, whether we be pleased or displeased.
(2.) In his covenant, the foundation of Which is laid in the blood of
Christ, and the benefits offered there are pardon .of sin and eternal
life. Pardon of sin is a cure for our greatest and deepest trouble.
Eternal life answereth all our desires; this light affliction is not
comparable to it : 2 Cor. iv. 17, For our light . affliction, which is
but for a moment, worketh for us a far more exceeding and eternal
weight of glory.
Use. Well, then
1. Trust in the Lord against carnal reason, when carnal reason
doth not befriend your trust. They that trust God no farther than
they can see him, they do not trust God, but their outward probabi
lities. God hath only the name. Yea, when carnal reason contradicts
your trust and checketh all hope : Though he slay me, yet I will
trust in him/ Job xiii. 15.
2. Trust God against carnal affection; trust his wise and. holy
government. We would fain interpose to save our lusts, which some
times need a sharp cure. God s quarrel is not against your persons,
but your sins ; he desireth not your destruction, but your humiliation
and reformation. The dearest loss is your sin, and are you loath to
spare that ? There is nothing so sad which befalleth the people of
God but it tendeth to prevent something which is sadder, which
would otherwise befall them : 1 Cor. xi. 32, But when we are
judged, we are chastened of the Lord, that we should not be con
demned with the world ; Ps. xciv. 12, 13, Blessed is the man
whom thou chastenest, O Lord, and teachest him out of thy law, that
thou mayest give him rest from the days of adversity, until the pit be
digged for the wicked.
3. Trust him upon his gospel assurance, even against the terms of
his own law. We may change courts : Ps. cxxx. 3, 4, If thou
shouldst mark iniquity, Lord, who shall stand? But there is
forgiveness with thee, that thou mayest be feared ; Ps. cxliii. 2,
Enter not into judgment with thy servant, for in thy sight shall no
man living be justified.
SERMON UPON ISAIAH L. 10. 61
For the third point, they that fear God and obey him are most
encouraged to trust God.
1. Because precepts and promises go hand in hand, so must our
trust and obedience : Ps. cxlvii. 11, The Lord taketh pleasure in,
them that fear him, in those that hope in his mercy ; Ps. cxix. 166,
Lord, I have hoped for thy salvation, and done thy commandments.
2. Sincerity giveth confidence and boldness, and helpeth our trust.
They can delight in the Almighty, and lift up their face to God : 1
John iii. 21, If our hearts condemn us not, then have we confidence
towards God.
3. The controversy is taken up when we desire to keep the way of
obedience. Sin is the thorn in our sore which caused the first pain :
Lam. iii. 39, Wherefore doth a living man complain, a man for the
punishment of his sin ? God hath no quarrel with them, but about
their sins.
Use. Then, if we would trust ourselves with God s holy government,
let us fear his name, and obey the voice of his servant, and return to
the obedience we owe to our creator, and put ourselves into the hands
of our redeemer.
SERMON UPON 2 SAMUEL VII. 27.
TJierefore hath thy servant found in his heart to pray tJiis prayer
unto thee. 2 SAM. vii. 27.
THERE are several things remarkable in this context.
1. David s thankful mind, ver. 1, 2. I may illustrate it by the
opposite practice of Nebuchadnezzar : Dan. iv. 30, Is not this great
Babylon, which I have built for the house of the kingdom, by the
might of my power, and for the honour of my majesty ? And of the
Israelites in their new dwellings at Jerusalem : Hag. i. 2-4, This
people say, The time is not come, the time that the Lord s house
should be built. Then came the word of the Lord by Haggai the
prophet, saying, Is it a time for you, ye, to dwell in your ceiled
nouses, and this house lie waste ? All our comforts are used accord
ing to the temper of the party that enjoyeth them, either as an
occasion to the flesh, or as incentives of godliness. A gracious
spirit looketh upon common mercies as discovering their author, and
pointing to their end ; they came from God, and must be used for
God. A proper meditation for you when you enjoy commodious
habitations, walk in your pleasant gardens, or get any repose and
ease from troubles. In the midst of the plentiful accommodations of
the present life, What have I done for God, who giveth me richly to
enjoy all these things ?
2. Nathan s innocent and pious mistake : ver. 3, Go, do all that is
in thine heart, for the Lord is with thee. - This Nathan spake not by a
prophetical, but private spirit. The prophets might err when they spake
out of their own human spirit, but as moved by the Holy Ghost they
erred not. The prophet is to be excused, because the intention of David s
zeal was good, and a meet expression of his thankfulness to God. God
himself liked the intention in itself : 1 Kings viii. 18, The Lord said
unto David my father, Whereas it was in thy heart to build an house
unto my name, thou didst well that it was in thine heart. And besides,
he might tell him, The Lord is with thee, from former observation.
God had accompanied David with his Spirit and blessing in all his
enterprises. Well, then, this he said not by divine revelation, but of
himself. Herein he was faulty, that he consulted not with God. And
it teacheth us this lesson, that in all businesses of moment and concern
ment to God s glory, we must ask God s leave, and counsel, and blessing:
Prov. iii. 5, 6, Trust in the Lord with all thine heart, and lean not to
SERMON UPON 2 SAMUEL VII. 27. 63
thine own understanding: in all thy ways acknowledge him, and he
shall direct thy paths.
3. The next thing observable is the Lord s rectifying the prophet s
mistake by a special revelation, ver. 4-17, wherein the Lord recapitu-
lateth the several favours and honours he had put upon his servant
David, with promises of blessing upon his family ; but denieth him,
this one honour of putting his designs in execution of building him an
house, because that was reserved for his son, a more peaceable prince,
and whose hands were not defiled with blood. And it teacheth us this
lesson, that we should be content with those other honours and favours
which we have received at God s hands, though he in his wise providence
deny us the liberty of perfecting some enterprises which we have designed
for his glory. If God cut us off in the midst of our service, or interrupt
us in our work, he knoweth how to carry it on by others ; and it is a
mercy that we have had his presence hitherto in former services. God
had been with David whithersoever he went, but would not allow him
to build him an house.
4. David s carriage upon this message : ver. 18, He went and sat
before the Lord, or abode in his presence, and expresseth himself both
by way of praise and prayer.
[1.] Praise, in the 18th, 19th, and 20th, to the end of the 24th verse ;
acknowledging that all his goodness to him and his people came from
his mercy and truth, for his word s sake, and according to his own heart,
to fulfil his covenant, and his self-inclination to do good ; admiring
the greatness of these favours to such an unworthy creature as himself :
Who am I, Lord, and what is my house, that thou hast brought
me hither ? &c. ; * And is this the manner of man, Lord God ? &c.
[2.] Prayer, from the 25th verse to the end ; wherein he beggeth a
performance of the things promised ; showing that he should not dare
to ask and expect these things if God had not prevented him by his
word : Thou hast revealed to thy servant, saying, I will build thee
an house ; therefore hath thy servant found in his heart to pray this
prayer unto thee.
In which words there is a directory for prayer. And (1.) The
qualification of the person, Thy servant ; (2.) The sincerity of the
prayer, Hath found in his heart ; (3.) The instance and vehemency
of it, in the doubling of the words ; not simply to pray, but to pray
this prayer: James v. 17, He prayed earnestly, Trpoa-evxfj irpocryv^aTo
he prayed in his prayer. It is one thing to say a prayer, another to
pray a prayer. (4.) His reverence, Unto thee ; or, as it is more
emphatically repeated, 1 Chron. xvii. 25, Therefore thy servant hath
found in his heart to pray before thee/ When we set ourselves as
before the invisible God. And that may be part of the meaning of
the phrase used, ver. 18, He sat before the Lord.
But the main circumstance which I shall insist upon is that,
Found in his heart.
Doct. That the birthplace or proper rise of prayer is in the heart;
or, whatever prayer we pray to God must be found in our hearts before
it be uttered with our tongues.
First, I shall inquire concerning the sense and meaning of this
expression, what it is to find a prayer in our hearts. That implieth
64 SERMON UPON 2 SAMUEL VII, 27.
two things when we pray as inclined, and pray as encouraged. And
so David must be interpreted here : I have found in my heart ; that
is, I am inclined by a due esteem and desire of the blessing promised ;
for he admireth it, and was exceedingly ravished with the thought of
it, that God should have such respect to his house and family. Again,
I have found in my heart ; that is, I am encouraged by the Lord s
goodness, and the experience of his blessing, and the assurance of his
promises. So in every general case, all that would pray must find in
their hearts to pray to God ; that is, be inclined, and be encouraged.
1. We are inclined or stirred up to pray for such good things as we
ask of God.
[1.] By a sense of our wants : James, i. 5, If any man lack wisdom,
let him ask of God ; and Heb. iv. 16, Let us come boldly to the throne
of grace, that we may obtain mercy, and find grace to help in a time
of need. Our addresses to God must begin in a broken-hearted sense
of our own wants, otherwise it is but an empty, careless, formal way of
praying. We have a quick and tender feeling in all bodily necessities ;
the worst will express themselves sensibly enough in such cases : Hosea
vii. 14, They have not cried unto me with their hearts when they howled
upon their beds ; they assemble themselves for corn and wine, and they
rebel against me. Those that rebelled against God howled upon their
beds for corn and wine, as beasts will make their moan when pinched
with hunger ; but in soul-necessities we are not so sensible ; and prayers
put up without sense of want and need are but dead and lazy. Many
think their condition so good that they need not trouble God about it,
but they can manage it well enough themselves, and therefore either
pray not at all, or without poverty of spirit, and their prayers are but
an empty compliment to God. But now a godly man is sensible of
his daily necessities ; he is kept poor in spirit, and seeth that he can
not subsist a minute without God, and that he is environed with
dangers, and obliged to a multitude of duties, which require assistance
from above ; that Satan is continually tempting, and he is continually
sinning ; and so he needs daily pardon, and daily sustentation, as well
as daily bread : Give us arj/j,epov, this day our daily bread, Mat. vi. 11 ;
and that if he should forget to pray to God, he should forget to bid
himself good-morrow or good-day. In short, the more men exercise
themselves unto godliness, the more their necessities and wants will
be discovered to them. Painted fire needeth no fuel, but real fire must
still be supplied with matter for it to feed upon.
[2.] An esteem and value of the blessings asked. All such as pray
aright must have a high estimation of what they seek ; for if we do
not set a value upon it, we shall neither seek it earnestly, nor will God
care to give it us ; for he will not thrust spiritual comforts upon them
that despise them. Paul was so earnest to have Christ and his benefits,
because he counted all things but dung and dross that he might win
Christ, and be found in him, &c., Phil. iii. 7-9. David prized com
munion with God, therefore sought it so earnestly : Ps. xxvii. 4, One
thing have I desired of the Lord, that will I seek after, that I might
dwell in the house of the Lord all the days of my life. Temporal
things are usually overprized, therefore these things are dispensed with
a looser providence, without prayer, and many times to those that never
SERMON UPON 2 SAMUEL VII. 27. 65
pray ; and to the godly by way of overplus, to direct us to value spirit
ual blessings, and to seek them in the first place : Mat. vi. 33, Seek
first the kingdom of God, and the righteousness thereof, and all these
things shall be added to you. First in our prayers, as well as first in
our endeavours.
[3.] Desire ; that must urge us to ask, and doth both open our mouths
wide, and put life and vehemency into our requests and supplications.
There is a good rule, that will be of general use to us : Desire nothing
in your hearts but what you can pray for, and pray for nothing but
what you desire. The former part checketh both worldly and fleshly
lusts. Have I, or can I have, so little reverence for the Godhead as
apparently to ask meat for my lusts, so much by the year, such dishes
at my table, so much in lands and honours ? But the latter checks
formality and deadness in prayer. Desire must go before and all along
with the request, and the heart must be the fountain of the words ;
otherwise it is but a vain babbling. Much speaking is not praying.
Words are but the body, desires are the soul of prayer ; as the body
without the soul is dead, so are words without a spirit of desire. There
fore we should be more careful of affections than words : Eccles. v. 1, 2,
Be not hasty to utter anything before God, <fec. The prayer must be
framed in such words as we can ; but our chief business is to awaken
and call in our affections from wandering after worldly things, or to set
our hearts to seek the Lord. The Spirit s help in prayer is not seen
in the flow of words, but in a-revciy/Aol? a\a\ijroi<;, Groanings that
cannot be uttered, Horn. viii. 26 ; holy ardours and groans to God, and
desires of his help. A prayer without life and affection is tlmribulum
sine prunis a censer without fire.
[4.] Prayer must not only come from the present desires, but from
the habitual inclination of the mind and heart towards God and
heavenly things, which is the great effect of healing and sanctifying
grace : Ps. cxix. 36, Incline my heart unto thy testimonies, and not to
covetousness. This is the radical inclination of grace, to be carried
out to God, and all things that belong to God, as they more or less lead
to him, more than to honours, pleasures, profits. As prayer is not a
lip-labour, so it is not a work of the mere human spirit, or a fruit of
memory and invention, but an exercise of grace. A man may exercise
his natural faculties in prayer, when he doth not exercise the graces of
the Spirit in prayer. Grace is given as the remote preparation to
prayer : . Zech. xii. 10, I will pour upon the house of David, and upon
the inhabitants of Jerusalem, the spirit of grace and supplication ; and
they shall look on him whom they have pierced, &c. We oftener pray
from our memories than our consciences, and from our consciences than
our affections, and from our affections as presently stirred, but soon
checked and controlled, than from a fixed bent and inclination of heart
towards heavenly things. A man may have wit and memory to pray
when he hath not a conscience of praying. He may have an enlight
ened conscience when not a renewed heart, which may put us upon
asking what we ought rather than what we really desire ; as Augustine
speaketh of interlining his prayers with an A t noli modo ; timebam
enim ne me eocaudiret Deus Not yet, Lord ; and I feared lest the Lord
should hear me. Or from a present affection stirring, when yet there
VOL. xviii. E
66 SERMON UPON SAMUEL 2 VII. 27.
is not a rooted inclination: John vi. 34, Evermore give us of this bread/
compared with ver. 66, Many of his disciples went back, and walked
no more with him. Many desire pardon, desire the Spirit ; but these
desires are controlled by other desires, soon put out of the humour, and
carried off by other things.
2. We are encouraged in prayer, and so we find it in our hearts to
pray, by several things
[1.] God s merciful nature : 2 Sam. vii. 21, According to thine own
heart hast thou done all these great things. Ex mero motu. God
fetcheth not his reasons from without, but from his own bowels. His
own self-inclination to do good doth sufficiently provoke him to it.
Now God is the same to others that he was to David. His readiness
to hear and to forgive doth encourage poor creatures to come to him.
The full breast desireth to be sucked, as much as the hungry child to
suck : Ps. Ixv. 2, thou that hearest prayer, unto thee shall all flesh
come. God is ready to give audience, and doth wait for the coming
of the humble supplicant, that mercy may be obtained in his own way.
[2.] His great love, showed to the world in Christ : Eph. iii. 12, In
whom we have boldness, and access with confidence ; Heb. x. 19,
Having boldness to enter into the holiest by the blood of Jesus. God
out of Christ is inaccessible, but in Christ propitious. Now in the
days of the gospel God doth not keep state as in the Jewish times :
Num. i. 53, The Levites shall pitch round about the tabernacle of
testimony, that there be no wrath against the congregation of the
children of Israel ; Num. iv. 15, The sons of Kohath shall not touch
any holy thing, lest they die ; and ver. 20, They shall not go in to
see when the holy things are covered, lest they die ; the way to the
sanctuary being not yet open. The people murmur at it : Num. xvii.
12, 13, The children of Israel spake unto Moses, saying, Behold we
die, we perish, we all perish : whosoever cometh anything near unto
the tabernacle of the Lord shall die : shall we be consumed with
dying ? It was a grievous thing to them. But now the throne of
grace is always open ; God keepeth not terms of special days of
audience ; God in Christ is near to us, and we are near unto God in
and by him, which much increaseth our love and confidence, and giveth
us more familiar thoughts of God, who seemed before to be at an inac
cessible distance. He hath taken the human nature unto himself.
This should wonderfully reconcile the heart to God, and make our
thoughts of him sweet and acceptable, when we come to pray to him.
Christ will not be strange to his own flesh, as we are bidden, Not to
hide ourselves from our own flesh, Isa. Iviii. 7.
[3.] His bountiful providence. His former kindness to David is
mentioned all along the chapter, both by the Lord himself and also by
David. God, that hath been good, will be good ; for he wasteth not
by giving, but is where he was : James i. 5, If any lack wisdom, let
him ask of God, that giveth to all men liberally, and upbraideth not,
and it shall be given him ; as the fountain remaineth as full as ever,
though it overflow and sendeth forth its streams. God delighteth that
former mercies should be improved to future trust : 2 Cor. i. 10, Who
delivered us from so great a death, and doth deliver ; in whom we
trust that he will yet deliver us ; and to prayer : Phil. iv. 6, In
SEKMON UPON 2 SAMUEL VII. 27. 67
everything by prayer and supplication, with thanksgiving, let your re
quests be made known unto God. Promises should not lie by us as a
dead stock : Ps. cxvi. 2, Because he hath inclined his ear to me,
therefore will I call upon him as long as I live/ Deus promittendo et
donando debet God is a debtor both by his promises and by his
gifts. He loveth to crown his own mercies, and to follow gift with
gift ; for he is not weary of giving.
[4.] His promises. The promises to encourage prayer are very large.
(1.) There are indefinite promises of audience : Ps. 1. 15, Call upon
me in the day of trouble ; I will deliver thee ; Job xxii. 27, Thou
shalt make thy prayer unto him, and he shall hear thee, and thou shalt
pay thy vows. So Isa. xlv. 19, I said not to the seed of Jacob, Seek
me in vain. Now these are mighty encouragements, and show us that
it is not labour in vain to seek God ; so that if there be not a command
ment in our way to stop our requests, we have all the engagements in
the world to come and acquaint God with all our desires, griefs, fears,
wants, requests. We may find in our hearts to be dealing with him
upon these encouragements ; for what cannot God do ? and what will
not prayer do with a good God, who is readily inclined to his people,
and able to do what he pleaseth, and hath promised to do what we
desire ?
(2.) There are promises of general universal concernment, that God
will not only hear prayer, but do all that we desire of him. As John
xiv. 14, If ye shall ask anything in my name, I will do it ; and Mat.
xxi. 22, And all things whatsoever ye shall ask in prayer, believing,
ye shall receive; Paxxxvii. 4, Delight thyself in the Lord, and he shall
give thee the desires of thy heart ; and many such expressions. Not
that men have a lawless liberty allowed them to ask what they will,
and God s power shall lackey after their vain fancies and appetites.
No ; these large and universal offers admit of a limitation propounded
in scripture, and that then when these universal particles are mentioned
these limitations are to be regarded, that you may not make promises
to yourselves, and set God a task by your self-conceitedness and vain
fancies, and think him engaged beyond what he is pleased to bind him
self unto. But what are the limitations ?
(1st.) That we ask righteously according to the matter. So you
have the limitation : 1 John v. 14, 15, And this is the confidence
that we have in him, that, if we ask anything according to his will, he
heareth us : and if we know that he heareth us, whatsoever we ask, we
know that we have the petitions that we desired of him/ All the
business is, what is the meaning of these words, According to his
will ? Ans. With conformity to his revealed will, and with submis
sion to his secret will. Surely with conformity to his revealed or com
manding will, that we ask nothing unjust, or sinful, and seek to bring
God to our lure, as Balaam, when he built altars, and sought to God
for leave to curse his people. And that we ask nothing but what is
agreeable to his secret will. Many things are lawful, yea, and com
manded, as for parents to ask the conversion of their children, and it
is our duty to use the means in order to it, but we must refer the success
to God; God must be judge what shall be most for his glory. In short,
we must ask according to his commanding will, with due respect to his
68 SERMON UPON 2 SAMUEL VII. 27.
decreeing will : John xiv. 13, Whatever ye ask the Father in rny
name, I will do it, that the Father may be glorified in the Son. What
ever belongeth to our duty and the glory of God we must do ; but for
the event, how -God will be glorified by either, we must submit it to
God. So for lawful things : grace puts a restraint upon the will of a
reneweM man, that he seeketh nothing but what may be for the glory
of God and his good. If he asketh other things and to other ends, he
is prompted thereunto by his flesh, which maketh him lust after vain,
empty, carnal satisfactions, to please his flesh.
(2d) The next limitation is to the manner. If we ask them fer
vently, and with that life and seriousness which finding a prayer in the
heart doth require. So Mat. vii. 7, Ask, and it shall be given you ;
seek, and ye shall find; knock, and it shall be opened unto you? Prayers
are not answered if the spirit of prayer be wanting, or that liveliness
which is necessary to make it prayer, though the form and fashion of it
be kept up. Men may pray, but that life which their necessity calleth.
for may be far to seek. When we set our face to seek the Lord God
with prayer and supplication : Dan. ix. 3, I set my face unto the
Lord God to seek by prayer and supplication ; Jer. xxix. 13, Ye shall
seek me, and find me, when ye shall search for me with all your heart.
This sets the spirit of prayer a-work.
(3d) The next qualification is of the person, as in the text, Thy
servant ; so in other places : 1 John iii. 22, And whatsoever we ask,
we receive of him, because we keep his commandments, and do those
things which are pleasing in his sight ; that is, we are as certain we
shall receive as if we had it already. If prayer should be performed
with the greatest earnestness, and the greatest faith and confidence, yet
if the consciences of men reprove them of any looseness and lightness
of spirit, or that they have served God by halves, and are off and on
with him in their practice, and look for good things from God, while
they neglect their own duty and what is required of them, they cannot
think that God should do it for them ; they cannot look that God
should be engaged any further than he hath engaged himself. So John
xv. 7, If you abide in me, and my words abide in you, ye shall ask
what ye will, and it shall be done unto you. If you be solicitous about
the word of Christ, and the matters of duty contained therein, you have
a great advantage at the throne of grace. So Ps. Ixvi. 18, If I regard
iniquity in my heart, the Lord will not hear me/ Many that pray are
as ice, a little thawed above, but hard at bottom ; they have not such
a strong settled resolution to walk more closely and orderly with God ;
but allow some secret lust, and so mar their own audience and accep
tance with God.
Secondly, For reasons.
1. With respect to God (1.) His observance ; (2.) His acceptance.
[1.] With respect to God s observance. He is an all-seeing spirit,
and therefore will not be mocked with a vain appearance or a little
bodily exercise ; but the prayers we make to him we must find them
in oui- hearts : 1 Sam. xvi. 7, For God seeth not as man seeth ; for
man looketh on the outward appearance, but God looketh on the heart.
We may act the parrot before men, but God looks to what there is in
the heart : 1 Chron. xxviii. 9, Know thou the God of thy father, and
SERMON UPON SAMUEL 2 VII. 27. 69
serve him with a perfect heart and with a willing mind ; for the Lord
searchelh all hearts, and understandeth all the imaginations of the
thoughts. A man up in the air seeth the spring as well as the river
and its course ; we that stand by see the course, but not the spring. God
understandeth whether we are inclined and encouraged, whether we are
habitually inclined to God : Jer. v. 3, Lord, are not thine eyes on
the truth ? Bom. viii. 27, And he that searcheth the heart knoweth
what is the mind of the Spirit, because he maketh intercession for the
saints according to the will of God. He knows a belch of the flesh
from a groan of the spirit. He understandeth our desires as well as
our words ; so whether we are encouraged by the grace of the new
covenant and sense of our own qualification : 1 John iii. 20, 21, If our
heart condemn us, God is greater than our heart, and knoweth all things.
Beloved, if our heart condemn us not, then have we confidence towards
God.
[2.] With respect to God s acceptance. God granteth not our
prayers till our hearts be fixedly bent towards him : Ps. x. 17, Lord,
thou hast heard the desire of the humble ; thou wilt prepare their heart ;
thou wilt cause thine ear to hear. When God hath put it into their
hearts to pray, and awakened their desires, then he will hear : Dan. x.
12, From the first day that thou didst set thine heart to understand,
and to chasten thyself before thy God, thy words were heard. God
hath accepted the heart without the tongue, but never accepted the
tongue without the heart. Moses cried to God when he spake not one
word, Exod. viii. 12, and God heard him.
2. With respect to us.
[L] The part which the heart beareth in all human actions. It is
fans actionum ad extra, and it is terminus actionum ad intra. In our
actings towards God : Prov. iv. 23, Keep thy heart with all diligence,
for out of it are the issues of life ; and in our receipts from God this is
the thing that God aimeth at : Kom. vi. 17, Ye have obeyed from the
heart that form of doctrine which was delivered you. Prayer is not a
receiving duty, as hearing. In praying the heart begins ; in hearing it
ends the duty.
[2.] With respect to our carriage in prayer. We do not conceive a
prayer, but impose a prayer upon ourselves, if the tongue guide the
heart rather than the heart the tongue ; like children that cast stones
into the mine, but do not draw ore out of the mine : Acts ii. 26, There
fore did my heart rejoice, and my tongue was glad.
Use 1. Information.
1. What need is there of recollection before we come to pray, that
we may not force upon ourselves what chance offereth, but may have a
prayer in our hearts before we have it on our tongues : Ps. xlv. 1, My
heart is inditing a good matter ; I speak of the things which I have
made touching the king ; my tongue is as the pen of a ready writer.
Usually we offer to God a dough-baked sacrifice. Only, that I may
not grate upon a tender conscience, there is a habitual preparation and
an actual preparation.
The habitual preparation lieth in a broken-hearted sense of our wants,
radiated inclination or bent of heart towards God and heavenly things,
d in a confidence and liberty towards God.
70 SERMON UPON 2 SAMUEL VII. 27.
The actual preparation lieth in such a sense of our necessities as the
present case doth deserve ; such a quickening of our desires after
heavenly things as may fill us with life ; such a remembrance of the
grace of God in Christ, and our own sincerity, that our hearts may not
reproach us when dealing with God as a father.
Again, I distinguish that our requests are ordinary or extraordinary.
Ordinary, when we ask daily supplies of grace, having no particular
strait, temptation, difficulty, or business of moment then in hand. Here
the habitual preparation, with little or no actual preparation, serveth in
our daily prayers for necessary blessings.
Extraordinary, as in some notable trial, difficult strait, conflict,
temptation, or when we seek some special benefit, and upon eminent
occasions ; then, as our necessities are greater, so our acts of prayer are
more earnest : Ps. cix. 4, For my love they are my adversaries, but I
give myself unto prayer. Our Lord Jesus Christ, being in an agony,
prayed more earnestly/ etcreviarepov, Luke xxii. 44. And so it resolveth
this case, What if I have not such a feeling of strong and earnest desire,
or the overruling bent of the general inclination ? Yet keep not off
from prayer. (1.) Good desires are to be asked of God. (2.) Such
desires as you have must be expressed. (3.) Prayer is the usual way
to quicken and increase them. (4.) Turning away from God is the
means to kill them.
2. It informeth us what need we have of more help than our own, if
we must find every prayer in our hearts which we utter with our
tongues. Three things are necessary in prayer ; the human spirit
or natural faculty, that I may by my understanding work on my will ;
the new nature, faith, hope, and love, to believe in God, and set him
before me, to incline me to God as my chief good, and to hope for
benefit from him ; the divine Spirit to excite these graces : Jude 20,
Praying in the Holy Ghost ; Rom. viii. 26, The Spirit itself also
helpeth our infirmities ; for we know not what we should pray for as
we ought, but the Spirit itself maketh intercession for us with groan-
ings that cannot be uttered. The Spirit works not on us as blocks,
but as rational creatures ; nor does it blow on a dead coal.
Use 2. Caution. Do not take everything for prayer which looks
like it
1. Bodily exercise. Many, by the agitation of the bodily spirits,
work themselves into some vehemency ; their voice is heard on high,
but the heart is dead and cold, quibus arteriis opus est. These fill up
only a little time with words ; they pray for fashion s sake, but sit
down with the work wrought ; they pray, but do not look after the
answer of prayers, as children shoot away their arrows, but mind not
where they fall. They find it in their tongues, but not in their hearts.
2. Carnal vehemency. Men may lust and long, but do not pray :
James iv. 2, Ye lust, and have not. Motions of lust are violent and
rapid : Ps. Ixxviii. 18, They tempted God in their hearts by asking
meat for their lust. These ask things unlawful, or lawful things to a
carnal purpose. Here is no gracious bent, for they do not prefer the
best things in their desires : Mat. vi. 33, Seek ye first the kingdom
of God, and the righteousness thereof.
3. The fluency of gifts. These make prayer the work of invention
SERMON UPON 2 SAMUEL VII. 27. 71
and memory. The tongue exciteth the fancy, but the heart hangeth
off from God. They that are carnal may come behind in no gift, but
the affections do not keep pace with the expressions. These may
personate faith, hope, and love ; but they have not that real inclination,
that meekness and humility, which is necessary for the addresses of a
sinful creature to God.
4. Natural fervency.
[1.] They may be instant and earnest for temporal blessings. They
have no more to do with God, but only that he would deliver them
from their troubles : Jer. ii. 27, In the time of their trouble, they
will say, Arise and save us ; Exod. x. 17, Entreat the Lord your
God, that he may take away this death only. It is the temporal
inconvenience they mind, more than the removal of sin ; and they
pray more to get ease of their trouble, than repent of their sins which
procured them.
[2.] If they pray for spiritual things, it is but a dictate of conscience,
not a desire of the renewed heart, and such as is seconded with con
stant endeavours to obtain what we ask of God, and submission to
the means and terms upon which the suit may be granted.
[3.] They soon grow weary, and give over, if they be not speedily
relieved : Isa. Iviii. 3, Wherefore have we fasted, say they, and thou
seest not, &c. ; Mai. iii. 13, Your words have been stout against me,
saith the Lord ; yet ye say, What have we spoken so much against
thee ? 2 Kings vi. 33, He said, This evil is of the Lord ; what
should I wait for the Lord any longer ?
[4.] And usually there is more of murmuring than of prayer in
their addresses to God. And that fervency which seemeth to be in
them floweth not from humility, love, and hope, but from pride,
bitterness, and diffidence ; their prayers are muddy, full of passions,
doubts, and fears.
Use 3. To exhort us to find in our hearts whatever prayer we make
to God.
1. In private prayer. Let us come as inclined by love, as encou
raged by faith and hope.
[1.] As inclined by love. So we ask of God all things in order to
God. We first pray to God for God, and next for the grace of the
Redeemer, and then for all other subordinate blessings : Ps. Ixxiii. 25,
Whom have I in heaven but thee ? and there is none upon earth
that I desire besides thee. Whatever quiets us in the neglect of God,
or want of God, is esteemed more than God.
[2.] As encouraged by faith and hope.
(1.) By faith ; believing the being and bountiful nature of God :
Heb. xi. 6, He that cometh to God must believe that he is, and that
he is a rewarder of them that diligently seek him/ And believing
his many promises, which are Yea and Amen in Christ : 2 Cor. i. 20,
For all the promises of God are in him Yea, and in him Amen.
Believing his gracious relation to those in covenant with him : John
xx. 17, I ascend to my Father and your Father, and to my God
and your God ; Mat. vi. 32, Your heavenly Father knoweth you
have need of these things ; Luke xii. 32, Fear not, little flock ; it
is your Father s good pleasure to give you the kingdom.
72 SERMON UPON 2 SAMUEL VII. 27.
(2.) By hope, which is a certain and desirous expectation of the
asked and promised blessing. None can come to God aright but
those that hope to be the better for coming. Christ has taught us
how to pray, and not to faint/ Luke xviii. 1 ; Luke xi. 7-9, with
11-13. God s not answering us is no call to us to give over, but
to go on still. There is hope in waiting, however matters go. It is
best to resolve to lie at Christ s door, ra.ther than take our answer and
go away. Our perseverance should show how we are affected with
our wants, and how resolvedly we adhere unto and depend upon God ;
though he seem not to pity us, but to pursue us with his strokes.
2. In prayer with others. If either God direct their tongues to
speak to our case, or in general requests suited to the necessity of all
Christians, we must find it in our hearts, or else we are under a
distemper. Prayer is nothing else but the language of faith, love, and
hope ; of faith, a believing of God s being and bounty, that he is will
ing and able to succour us ; of love, which directeth us to the prime
fountain of all the good we have and would have, and to the end, the
glory of God, and regulateth all our choices by it, and to those means
which conduce to the enjoying of God; and of hope, which is a
desirous expectation of the promised blessing. If we have a holy
fervour, a confidence in the power and goodness of God, a sense of
need, and hope in his mercy, we cannot but find it in our hearts.
Prayer is the language of an upright heart feeling its own wants, and
craving a supply of God. Prayer is a work of the inner man, not
lifting up the voice, but the heart to God ; it is the yearning of the
Spirit : Rom. viii. 26, The Spirit itself maketh intercession in us,
erreiwy/Jot? aAaX^rot?, with groanings that cannot be uttered. Hannah
spake in her heart, only her lips moved, but her voice was not heard,
1 Sam. i. 13. The cry of the lips doth not pierce the clouds : Eccles.
v. 2, Be not rash with thy mouth, and let not thy heart be hasty to
utter anything before God. Have a care of raw, tumultuary,
undigested thoughts. A man should beforehand meditate on his
wants and the necessities of others, that he may be affected with
them. Certainly prayer must be gone about with reverence. Some
rush upon prayer profanely, others carelessly. (1.) Some profanely ;
they go from their pots to prayer. They let loose their hearts, eat and
drink without fear and sobriety, profane their mouths with light and
unfruitful speech, and yet presently call to prayer, as if every frame
of spirit were fit for this work. (2.) Others carelessly ; prayer is gone
about with little or no reverence at all ; some talking, some trifling,
some working, some toying till the very instant of prayer, yea, till he
that prayeth in the name of the rest be upon his knees, and hath
begun the prayer, which is offered up to God in all their names ; as if
they had their hearts at command in a moment. Oh ! how can they
come before God with that confidence, reverence, humility, and fervency
that is required in holy prayer, when they come reeking hot from
their worldly occasions ? Then for the matter of these prayers. There
are certain common blessings which we and others continually stand
in need of, and for which we are continually to pray ; as the increase
of faith, patience, meekness, love, and the like. Do you desire these
things ? God will not reject the desires of an humble, contrite heart
SERMON UPON 2 SAMUEL VII. 27. 73
Many things we desire, and lawfully may desire, which are not
matters of that moment that we should acquaint God with them, or
seek to interest providence in them. We do not expect, nor is it need-
ful to require, any special work of his for the performance of them ; it
is not seemly so to do ; as in a lawful game, a man may desire to win
rather than to lose, but it is not fit he should make a prayer for it.
Object. But if another pray, and I join with him, how do I find it in
my heart ?
Ans. This is principally meant of personal secret prayer, when we
uncover our own sore, confess the plague of our own heart/ 1 Kings
viii. 38. Then the rule is, we must fit and proportion our words to
.our matter, and both matter and words to our minds and hearts.
SERMON UPON PSALM L 5.
Gather my saints together, those that have made a covenant with
me by sacrifice. Ps. 1. 5.
THIS whole psalm setteth forth the erection of the gospel church,
and the ordinances thereof. Though the gospel kingdom came not
with observation, that is, with external pomp and glory, yet much of
the majesty of the divine presence was discernible in it.
Clearly in the frame of the psalm you may observe a rejection of
the legal worship, and an establishment of the Christian service, and
the spiritual oblations which belong thereunto. Yet the expressions
do rather represent Christ as coming in the majesty of a judge than
a lawgiver ; for three reasons, I suppose
1. Because there was judgment exercised on the Jews for refusing
to submit to Christ and enter into the gospel state.
2. Because in the prophetical writings the two comings of Christ
are frequently mixed, his first coming in humility with his last com
ing in glory to judge the world.
3. Because those laws and ordinances which were given by Christ
at the erection of the gospel kingdom will be the matter about which
we shall be judged at the last and universal day of doom. For these,
and other reasons, is Christ represented as a judge, summoning the
world into his presence, that the actions of men, good or bad, may be
examined ; that it may be known who have resisted and despised the
Messias, and who have subjected themselves to him ; that the former
may be punished, and the other rewarded. We shall all one day be
brought into the judgment about the covenant we have made with God
by sacrifice. So much is intimated in the context.
In the words observe (1.) God s charge to his officers to summon the
court, Gather my saints together. (2.) The description of the parties
who are to appear in the judgment, My saints that have made a cove
nant with me by sacrifice.
1. His charge to his officers, whether angels or others. None can
hide themselves, but they must all appear before the tribunal of Christ;
for God will have them all brought together from the four winds or
corners of the earth.
2. The description, That have made a covenant. The word sig-
nifieth, cut a covenant. In covenants the sacrifices were cut asunder,
and the persons contracting went between the divided parts. As God
SERMON UPON PSALM L. 5. 75
bid Abraham take an heifer, and a ram, and a she-goat, Gen. xv. 10,
And he took unto him all these, and divided them in the midst, and
laid each piece one against another ; and at evening, ver. 17, a smok
ing furnace and a burning lamp passed between those pieces. And
Jer. xxxiv. 18, They have not performed the words of the covenant
which they had made before me, when they cut the calf in twain, and
passed between the parts thereof. The meaning of this rite was an
imprecation : So let them be cut asunder that shall break this covenant.
The heathens : Sic a Jove feriatur is, qui sanctum hoc fregerit fcedus,
ut ego hunc porcum ferio Let Jupiter strike him dead that breaks
this holy covenant, as I strike this swine. Thus are we said to cut a
covenant with God.
Now this covenant is said to be made by sacrifice ; for (1.) There
is no covenanting between God and sinful man without a sacrifice ;
and (2.) No sacrifice will serve the turn to make the covenant
effectual, but only the blood of Christ, by which his justice is satisfied,
and wrath appeased.
Doct. That God s people or saints are such as have made a cove
nant with him by sacrifice ; for so they are described here.
Two things I must speak to (1.) About making a covenant with
God ; (2.) Why no covenant can be made with God without the inter
posing of or respect unto a sacrifice.
First, About making a covenant with God. Sometimes a covenant is
said to be made by God, and sometimes made by us. It is made by
God as he hath appointed it, and stated the terms of it, and unalter
ably fixed them. Though there be a condescension in the covenant
form, and therein God carrieth himself as a God of grace ; yet in fix
ing the term so unalterably, God carrieth himself as a sovereign : Ps.
cxi. 9, He hath commanded his covenant for ever/ We must take
the covenant as God hath left it, not bring it down to our fancies and
humours. Our making covenant respects our stipulation, or binding
ourselves to perform the conditions required on our part, when we
heartily accept the covenant as stated by God.
In every covenant there is ratio dati et accepti, something given,
and something taken. God will be our God, and we must be his people :
Heb. viii. 10, This is the covenant that I will make with the house
of Israel after those days, saith the Lord ; I will put my laws into their
mind, and write them in their hearts ; and I will be to them a God,
and they shall be to me a people.
Now God makes this covenant (1.) With respect to himself ; (2.)
With respect to us ; (3.) With respect both to himself and us.
1. With respect to himself, to show the freeness and sureness of his
grace.
[1.] The freeness of his grace. He might have required obedience
from us out of his sovereignty, as he is our creator and we are his
creatures ; and given no other reason of his commands but this, I am
the Lord ; without any promises or contract made with us. But the
absolute command of God, though it might exact obedience from us,
yet it doth not carry such motives in its bosom to encourage us to per
form it as the covenant. There was so much of grace in the first
covenant: though the condition of it was perfect obedience, and the
76 SERMON UPON PSALM L. 5.
reward had a respect to our personal righteousness, yet God would
covenant withal, and enter into bonds and terms of agreement with
man, who was not his equal, but the work of. his hands ; and give his
word to him to make him sure of eternal life, in case of perfect
obedience. But the last covenant hath the honour, by way of eminency,
to be styled a covenant of grace ; as being made with us after a breach,
with man fallen ; so it is called a covenant of peace/ Isa. liv. 10, My
covenant of peace shall not be removed, saith the Lord, that hath mercy
on thee ; and because therein God hath manifested the glory of his
redeeming grace and pardoning mercy : Eph. i. 6, To the praise of the
glory of his grace, wherein he hath made us accepted in the beloved ;
and because the terms are so gracious, that God will accept of our im
perfect obedience, if it be sincere ; it is called a covenant of grace. In
short, when God was displeased with man for the breach of the first
covenant, yet he would enter into a new covenant, to show the riches
of his grace and mercy ; and he giveth notice to fallen man, and send-
eth him word, that if he will put himself under this law of grace, he
shall be loosed from the curse : Luke i. 77-79, To give knowledge
of salvation unto his people, by the remission of their sins, through the
tender mercy of our God ; whereby the day-spring from on high hath
visited us, to give light to them that sit in darkness and in the shadow
of death, to guide our feet into the way of peace. And if we once enter
into it, from first to last he dealeth with us upon gracious terms.
[2.] The sureness of his mercy. We are now at a certainty, and may
know what to expect from God ; for he is pleased to enter into bonds,
and to make himself a debtor by his own promises. Mercy and truth
are the Jachin and Boaz : Micah vii. 20, Thou wilt perform the truth
to Jacob, and the mercy to Abraham, which thou hast sworn unto our
fathers from the days of old. It was mercy to Abraham, with whom
the covenant was made ; truth to Jacob, to whom it was made good.
So Ps. xxv. 10, All the paths of the Lord are mercy and truth to such
as keep his covenant and his testimonies. We may enter our plea and
claim , and therefore we are said to take hold of his covenant, Isa,
Ivi. 4 ; Heb. vi. 18, That by two immutable things, in which it was
impossible for God to lie, we may have strong consolation, who have
fled for refuge to lay hold on the hope set before us. Here is our sure
stay and encouragement, and we may challenge the privilege as ours
by God s donation.
2. With respect to us.
[1.] To leave the greater bond and obligation upon us ; for there is,
besides his right, our own consent. Therefore he would deal with us
in the way of a covenant rather than in the way of absolute sove
reignty. God seeth how slippery and unstable our hearts are, that we
love to wander ; and therefore he will bind us to our duty by a solemn
covenant, which every one of us is personally to make for himself to
God : Ezek. xx. 37, I will cause you to pass under the rod, and I will
bring you into the bond of the covenant. We pass under God s rod,
as sheep were told going out of the fold. And we enter into the bond
of the covenant, that we may be bound to God the faster. God taketh
us to be firmly obliged to him, and it is dangerous to break with him
after such consent.
SERMON UPON PSALM L. 5. 77
[2.] To make us more willing ; therefore we enter upon his service
by choice. We are not at liberty to engage or not engage ; but God
chooseth to rule us by consent rather than by force, with a sceptre of
mercy rather than a rod of iron : Isa. Ivi. 4, Thus saith the Lord to
the eunuchs, that keep my sabbaths, and choose the things that please
me, and take hold of my covenant. And God taketh this way as
suiting best, partly with the nature of a reasonable creature, who is
to be led rather than driven ; to be drawn by his own consent : Hosea
xi. 4, I drew them with cords of a man, with bands of love. And
partly as suiting with the tenor of his gospel dispensation. Gospel
grace useth no force : it is not extorted, but willing obedience which
God now looketh for : Ps. ex: 3, Thy people shall be willing in the
day of thy power.
[3.] To put an honour upon his creatures. Surely it is an honour to
be God s confederates, an honour vouchsafed to his people above all
others : Deut. xxvi. 18, 19, The Lord hath avouched thee this day
to be his peculiar people, as he hath promised thee, and that thou
shouldst keep all his commandments ; and to make thee high above
all the nations that he hath made, in praise, and in name, and in
honour ; and that thou mayest be an holy people unto the Lord thy
God, as he hath spoken. Surely it is the glory of any people to be in,
covenant with God. The meanest relation to him is above all the
privileges in the world. God s honourable relation attends this cove
nant interest. They are his children : John i. 12, As many as received
him, to them he gave power to become the sons of God ; 1 John iii. 1,
Behold, what manner of love the Father hath bestowed upon us, that
we should be called the sons of God. They are his friends : James ii.
23, Abraham was called the friend of God; John xv. 14, Ye are
my friends, if ye do whatsoever I command you. It is a covenant of
amity ; they are his friends, his dear children. Surely this is a great
favour.
3. With respect to both parties. That both parties might be en
gaged to each other by mutual consent. Without it God is not bound
to us, nor can we be knit and tied to the Lord. We are said to be
joined to the Lord by this covenant: Jer. 1. 5, Come and let us join
ourselves to the Lord in a perpetual covenant, that shall not be for
gotten ; and to cleave to him as a girdle cleaveth about the loins of a
man : Jer. xiii. 11, For as a girdle cleaveth unto the loins of a man,
so have I caused the whole house of Israel, and the whole house of
Judah, to cleave to me, saith the Lord ; that they might be to me for
a people, and for a name, and for a praise, and for a glory. God is
not bound to us, as he is not to any creature, no, not to the angels in
heaven ; yea, he is altogether free before the contract ; but is pleased,
for our good and benefit, to enter into bonds, and is pleased to bind
himself to bless us. And it was not fit we should be possessed of such
benefits without being bound to God, and coming into some nearness
to him. For in the covenant God doth manifest himself in the most
familiar way to his people, and therefore will have this mutual bond
to precede, that he and his creatures might come near to each other
with the greatest familiarity, and bind themselves to each other by
reciprocal engagements and consents.
78 SERMON UPON PSALM L. 5.
Secondly, That no covenant can be made with God without the
interposing of and respect unto a sacrifice.
1. In the old church, when Israel entered into covenant with God,
there were solemn sacrifices. The manner you have described Exod.
xxiv. 10, and explained by the apostle Heb. ix. 19, 20, When Moses
had spoken every precept unto all the people according to the law, he
took the blood of calves and of goats, with water and scarlet wool and
hyssop, and sprinkled both the book and all the people, saying, This is
the blood of the testament which God hath enjoined unto you. In
this action you may observe that, after the writing of the law, Moses
built an altar under the hill, and twelve pillars, according to the
twelve tribes of Israel, Exod. xxiv. 4. The altar represented God,
the first and chief party in the covenant, and the twelve pillars of stone
represented the other confederate party, the people of Israel, who were
to come before the Lord as his obedient people. Now both the parties
were not only there by dead representation, or in image and figure, but
there were also lively types of the glory and presence of the God of
Israel ; for it is said, ver. 10, They saw the God of Israel, and there
was under his feet as it were a paved work of a sapphire stone, and as
it were the body of heaven for clearness. God was there in great
majesty to solemnise the covenant. You know heaven is his throne,
and the church his footstool ; therefore, when the church was desolate,
it is said, Lam. ii, 1, God remembered not his footstool in the day of
his anger. On Israel s part there were present Moses and Aaron, and
Nadab and Abihu, and seventy of the elders of Israel ; and they were
to worship afar off, ver. 1, to express their reverence to this great
God who was to enter into covenant with them. Moses alone was
to come up to Jehovah, but the elders went up but half way. Moses
went up unto the top of the mount in a dark cloud as the mediator,
and the people abode beneath at the foot of the mount, and the elders
went up but half way. Well, then, the covenant is propounded to the
people : Moses came and told the people all the words of the Lord,
and all the judgments ; and they make answer, All the words which
the Lord hath said will we do, ver. 3. But before the full confirmation
of his covenant you read that Moses sent the young men of the
children of Israel, who offered burnt-offerings, and sacrificed peace-
offerings of oxen unto the Lord, ver. 5. The young men, that is, the
first-born, who had the right of priesthood, before the Levites were
chosen, and taken instead of the first-born of Israel, Num. iii. 41.
And by their burnt-offerings and peace-offerings it was declared that
we cannot enter into covenant with God without sacrifices. These
sacrifices did figure the death of Christ, and the benefits thence
accruing to us. There were burnt-offerings to show the means of their
propitiation with God, and peace-offerings to show their thankfulness
for the peace and salvation which by it they obtained. The next thing
in this action was that Moses took half the blood, and put it in basons,
and half the blood he sprinkled on the altar, ver. 6. And then he
* took the book of the covenant, and read in the audience of the people,
and they said, All that the Lord hath said will we do, and be obedient,
ver. 7. Then he took the rest of the blood, and sprinkled it on the
people. He sprinkled it on the altar to show that God topk upon him
SERMON UPON PSALM L. 5. 79
an obligation to bless. And the reading of the book of the covenant in
the audience of the people showeth that those that will enter into cove
nant with God should understand their duty, and be ready to fulfil it.
Then he took the blood, and sprinkled it on the people, and said, Be
hold the blood of the covenant, which the Lord hath made with you con
cerning all these words, ver. 8. The blood sprinkled on the people may
be meant of the twelve pillars set up to represent the people ; they take
an obligation to obey ; one party is not bound and the other free, but
both bound to each other.
Thus the first covenant was not dedicated without the blood of a
sacrifice. Well, then, God is the principal party covenanting, and
binding himself to the people by his promises ; and the people binding
themselves to his precepts, that they might avoid the penalty threat
ened, and obtain the blessings promised ; and this covenant was con
firmed by blood, and this blood sprinkled, and so made inviolable.
There is but one circumstance more, and that is, ver. 11, And upon
the nobles of the children of Israel he laid not his hand ; also they
saw God, and did eat and drink ; that is, these select and chosen
men, the elders spoken of before, were not hurt and affrighted by God,
and did feast in his presence, in token of their reconciliation with him,
and joy in his grace. This was the way of entrance by the Jewish
church, all which are mysterious and typical. God, that otherwise
driveth a sinner from him, is made propitious to us, that we need not
be affrighted at his presence ; yea, may hope for all good things from
him ; yea, we may feast cheerfully in his presence.
2. The Christian church doth also make a covenant with him by
sacrifice. This will appear in three things (1.) That Christ s death
hath the true notion and virtue of a sacrifice ; (2.) That this sacri
fice hath respect to the covenant of grace; (3.) That our manner
of entering into covenant with God is by the same moral acts by
which they were to be conversant about a sacrifice.
[1.] That Christ s death hath the true notion and full virtue of a
sacrifice.
(1.) The true notion : Eph. v. 2, He hath loved us, and hath given
himself for us, an offering and a sacrifice to God for a sweet-smelling
savour. His death is a mediatory sacrifice, a propitiatory sacrifice,
for the expiation of the sins of his people. In all the sacrifices of the
law there was shedding of blood, without which was no remission of
sins. All were killed, flayed ; some were burnt, some roasted, some
fried on coals, some seethed in pots ; all which were but shadows of the
painful sufferings of our Lord Christ, which he endured for our sins.
Christ is the only true and real sacrifice wherein provoked justice doth
rest satisfied. Christ in this sacrifice was the priest, who, as God, did
offer up himself: Heb. ix. 14, Who through the eternal Spirit offered
himself without spot to God. As man, he was the sacrifice : Heb. x.
10, By the which will we are sanctified, though the offering of the body
of Jesus Christ once for all. We may add also, that he was the altar
whereupon this sacrifice was offered ; for as the altar doth sanctify
the gift, Mat. xxiii. 11, so doth his godhead add an infinite value to
his sufferings : Acts xx. 28, Feed the church of God, which he hath
purchased with his own blood.
80 SER310N UPON PSALM L. 5.
(2.) It hath the full virtue of a sacrifice. For sacrifices had a
threefold respect to God, to sin, and to man. God is pacified, sin
expiated, and man delivered and freed. All these concur in Christ.
(1st.) As to God, who in the mystery of redemption is considered
as the supreme and universal judge, he is pacified and satisfied by the
sacrifice of the Lord Jesus Christ, as the party offended. So he pitied
man, found out a ransom and sacrifice for our atonement. As the
supreme lawgiver and judge of mankind, so he is to receive the ransom,
sacrifice, and satisfaction, or else to punish us as we have deserved ;
for before this supreme judge man standeth guilty and liable to death.
But Christ made his soul an offering for sin, Isa. liii. 10. He under
took the penalty due to us for sin ; and therefore he is said to give
himself for us as a propitiation: 1 John ii. 2, And he is the pro
pitiation for our sins. And God intended him as such : Horn. iii. 25,
Whom God hath set forth to be a propitiation through faith in his
blood ; 1 John iv. 10, Herein is love, not that we loved God, but that
he loved us, and sent his Son to be the propitiation for our sins. Now
propitiation implieth his being pacified and appeased, so as to become
propitious and merciful for ever to sinful man, submitting to the terms
of his covenant.
(2d) As to sin ; so he is said to expiate, abolish, and purge it : Heb. i.
3, When he had by himself purged our sins, he sat down on the right
hand of the majesty on high. As God would not be appeased without
a sacrifice or satisfaction, so sin could not be purged without bearing
the punishment. When the sacrifice was offered and made on behalf
of sinful man, then was sin purged, or expiated, or made removable,
upon certain terms determined by God, our supreme judge and law
giver. The blood of Christ hath done that which will remove the
guilt and pollution of it when rightly applied.
(3d) As to the sinner, he is delivered and freed from sin ; that is, the
sinning party, making use of God s remedy, is reconciled to God : Col.
i. 21, 22, And you who were sometimes alienated, and enemies in
your mind by wicked works, yet now hath he reconciled, in the body
of his flesh through death. The sin is not reconciled to God, but the
sinner is ; and being reconciled, is pardoned : Eph. i. 7, In whom we
have redemption through his blood, the forgiveness of sins. And also
sanctified : Heb. xiii. 12, Wherefore Jesus, that he might sanctify
the people with his own blood, suffered without the gate; that is, there
is enough done to sanctify the party, and consecrate him to God. Yea,
perfected : Heb. x. 14, By one offering he hath perfected for ever
them that are sanctified. There needeth no other sacrifice, no other
satisfaction ; for by this sacrifice he hath obtained all things necessary
to salvation. There needeth no more to satisfy justice, or to procure
salvation for his people, in the way of a sacrifice.
[2.] That the new covenant is made and confirmed by virtue of
this sacrifice, and without it there is no admission to the grace of it.
(1.) By it Christ is authorized to offer the terms and dispense the
benefits of it : Heb. xiii. 20, The God of peace, that brought again
from the dead the Lord Jesus, that great shepherd of the sheep, through
the blood of the everlasting covenant. That blood of the everlasting
covenant hath a double reference there to the God of peace, which is
SERMON UPON PSALM L. 5. 81
the title of God : God s wrath was appeased and his justice satisfied
by the full recompense which was made for our offences through the
blood of the covenant ; so he is the God of peace ; and also to- his
bringing back Christ again from the dead, as having done his work,
and satisfied to the uttermost farthing ; and so God investeth him with
his office, as being the great shepherd of the sheep ; that is, a power of
saving that which was lost, or recovering the poor stray sheep out of
the power of the wolf, that they may be brought again into the pas
ture, and enjoy the privileges of God s flock.
(2.) By this sacrifice the benefits of the new covenant are sealed,
ratified, and conveyed to us. As is evident from the words of our
Saviour in the institution of the Lord s supper : This cup is the new
testament in my blood, which is shed for you, Luke xxii. 20 ; or,
This is my blood of the new testament, which is shed for many, for
the remission of sins, Mat. xxvi. 28. Wherefore we have the new
covenant, the blood confirming this new covenant, which is the blood,
of Christ, shed for the remission of sins, as the principal blessing of
the new covenant ; which promise had been in vain if Christ s blood
had not been shed to satisfy divine justice ; so that this is the firm and
immutable basis upon which this covenant is fixed, otherwise a cove
nant between God and sinful man had not been stable. So in other
places : Zech. ix. 11, By the blood of thy covenant, I have sent forth
thy prisoners out of the pit, in which is no water. All our deliver
ance cometh by the covenant, and by the blood of, the covenant ; not
only as a promised, but as a purchased blessing. It is by the blood of
the covenant that we are pardoned, by the blood ; of the covenant that
we are sanctified, by the blood of the covenant that we are perfected
for ever.
[3.] That our manner of entering or renewing covenant with God
is by the same moral acts by which they were conversant about the
sacrifices. To understand this, let us see what the sacrifices did
import.
(1.) They were glasses to represent their misery, and the debt conr
tracted by sin. And therefore the apostle calleth them the hand
writing of ordinances that was against us, and was contrary to us, Col.
ii. 14 : for by the killing of the beast it was testified that they deserved
to die themselves. Their sacrifices were a public testification of their
guilt, an acknowledgment of the debt rather than an acquittance ; so
Heb. x. 3, In those sacrifices there is a remembrance again made of
sins every year. And that is the reason why it is said, Ps. li. 17, The
sacrifices of God are a brokenJieart. Every one that offered sacrifice was
in a broken-hearted manner to profess and acknowledge that he was
worthy to die for his sins. And doth not the same obligation lie upon
us, if we would make a covenant with God, by virtue of the great sacri
fice of atonement offered to God for the whole congregation of God s
people ? Surely the curse of the law bindeth us over to eternal wrath.
And this must be assented unto, and subscribed by every man s con
science, with much brokenness of heart. Cold thoughts of sin beget
but cold thoughts of Christ ; for every man s value and esteem of the
remedy is according to his sense of the misery. If we are not deeply
affected with our lost condition, Christ is of little use to us. It is the
VOL. XVIII. F
82 SERMON UPON PSALM L. 5.
contrite and broken heart which doth most relish the grace of the
Redeemer. . ,
(2.) Sacrifices were figures of the mercy of God and the merit of
Christ, viz., of his death and obedience : Heb. ix. 13 14, If the blood
of bulls and of goats, and the ashes of an heifer, sprinkling the unclean
sanctifieth to the purifying of the flesh, how much more shall the blood
of Christ, who through the eternal Spirit offered himself without spot to
God, purge your conscience from dead works to serve the hying God ?
So Heb x 5-7 Wherefore, when he cometh into the world, he saith,
Sacrifice and offering thou wouldst not, but a body hast thou prepared
me in burnt-offerings and sacrifices for sin thou hadst no pleasure.
Then said I, Lo, I come to do thy will, O God. So that the sacrifices
were to represent Christ to them, without which they did little else than
qualify for legal privileges. Therefore it behoved every one that would
make covenant with God to own the promised Messiah, the surety who
died for sin, and the great sacrifice of atonement, the Lord Jesus Christ.
And is not this incumbent upon us, who would make and renew cove
nant with God ? What is required of us in the eucharist but to bless
God for all his mercies, especially the gift of his Son to die for us ?
That which was promised and prefigured is now accomplished. Surely
the death of Jesus Christ is the only true means of redemption and
propitiation for sin, which must be acknowledged with all joy and
thankfulness.
(3.) They were obligations to duty, and that worship and obedience
which we owe to God ; for a man by offering a beast did in effect
devote himself and all his power and strength to God ; the worshipper
was to consecrate himself wholly to his service. So Bom. xii. 1, I be
seech you by the mercies of God, that ye present your bodies a living
sacrifice, holy and acceptable to God, which is your reasonable service.
This was the interpretation of the rites of the law, and the reasonable
part of that worship. And are not we to give up ourselves to God,
with a sincere firm resolution of new obedience ? Thus for our humi
liation the sacrifices revealed our misery ; for our consolation they pro
pounded the remedy of grace ; and in order to our sanctification they
taught us gratitude and new obedience. But their chief and first re
lation was to Christ, without whom our misery had been in vain dis
covered, and holiness of life to little purpose required, for we have all
from him.
Use. To press you to enter into covenant with God^ especially being
encouraged thereunto by the atonement and reconciliation made by
Christ. You have no benefit by it till you personally enter into the
bond of it. It is true, God being pacified by Christ, offereth pardon
and acceptance on the conditions of the gospel, but we do not actually
partake of the benefit till we perform those conditions. Though the
price be paid by Christ, accepted by the Father, yet we have not an
actual interest, through our own default, for not accepting God s cove
nant. The covenant of nature lieth upon us whether we consent or
no, because that is a law, but this is a privilege ; and therefore we must
man by man make out our title and claim. What shall we do ?
1. Bless God for this grace, that when man had irreparably broken
the first covenant, and fallen from his state of life, and all the world
SERMON UPON PSALM L. 5. 83
left under guilt and a curse : Eom. iii. 19, All the world is become
guilty before God ; that God took occasion by this misery to open a
door of hope to us by Christ : 2 Cor. v. 19, God was in Christ, recon
ciling the world unto himself; and hath set up a new court of
righteousness and life, where sinners may appear, where grace taketh
the throne, and the judge is Christ, and the rule of proceeding is the
gospel, and.upon faith and sincere obedience we may be accepted. Oh !
let us run for refuge to this court, take sanctuary at this grace : Heb.
vi.^18, Who have fled for refuge, to lay hold upon the hope set before
us. The Lord standetfc with arms open to receive us, if we will
but acknowledge our iniquities : Jer. iii. 13, * Only acknowledge thine
iniquity, that thou hast transgressed against the Lord thy God ; 1
John i. 9, If we confess our sins, he is faithful and just to forgive us
our sins, and cleanse us from all unrighteousness ; judge and condemn
ourselves for them : 1 Cor. xi. 31, If we would judge ourselves, we
should not be judged. With penitent and contrite hearts ; the self-
condemning sinner is acquitted : Luke xviii. 13, 14, The publican,
standing afar off, would not lift up so much as his eyes to heaven, but
smote on his breast, saying, God be merciful to me a sinner. I tell
you, this man went down to his house justified rather than the other :
for every one that exalteth himself shall be abased, and he that humbleth
himself shall be exalted.
2. Own Christ as the Son of God, and the Redeemer of the world, and
the fountain of your life and peace ; for till we own the mediator of the
covenant, we have not the benefit of the covenant. Though his blood
be shed, it is not sprinkled on us : Heb. xii. 24, And to Jesus, the
mediator of the new covenant, and to the blood of sprinkling, that
speaketh better things than the blood of Abel. Nor can it be pleaded
by us with any comfort and satisfaction. Therefore you must own
him: John xx. 28, My Lord and my God. At least prize and
esteem him : Phil. iii. 8, I count all things but loss for the excellency
of the knowledge of Christ Jesus my Lord. And use him to the ends
for which God hath appointed him : John i. 16, Of his fulness have
all we received, and grace for grace; and 1 Cor. i. 30, But of him
are ye in Christ Jesus, who of God is made unto us wisdom, and
righteousness, and sanctification, and redemption. Let him be to you
what God hath appointed him to be, and do for you what God hath
appointed him to do for poor sinners : Micah v. 5, This man shall be
the peace ; that is, in him alone will we seek it ; this is the blood of
the covenant.
_ 3. Devote yourselves to God, to serve him and please him : Isa. xliv.
5, One shall say, I am the Lord s; and another shall call himself by the
name of Jacob ; and another shall subscribe with his hand unto the
Lord, and surname himself by the name of Israel ; and Ezek. xvi. 8,
I entered into a covenant with thee, and thou becamest mine. Now
this must be done sincerely ; not only with a moral sincerity not to
isemble, but with a supernatural sincerity : Deut. v. 29, Oh ! that
there were such an heart in them, that they would fear me, and keep
1 my commandments always. It is done to God, who will not be
mocked. And every consecration implieth an execration. But for the
present, see no lust be reserved. If you live, or resolve to live, in any
84 SERMON UPON PSALM L. 5.
known sin, or do not resolve against it, God will say, What hast thou
to do to take my covenant in thy mouth, Ps. 1. 16. If there be any
insincerity, the covenant is marred in the making: Ps. Ixxviii. 37,
Their heart was not right with him, neither were they steadfast in his
covenant. If there be any partial reserve, the heart is not right. All
former vanities must actually be renounced.
4. Having made covenant with him, you must be exact in keeping
it : Ps. xxv. 10, All the paths of the Lord are mercy and truth to such
as keep his covenant and his testimonies. Therefore be ever mindful
of it : 1 Chron. xvi. 15, Be ye mindful always of his covenant ; Deut.
iv. 23, Take heed to yourselves lest ye forget the covenant of the Lord
your God/ Do not deal falsely in it, upon any temptation whatsoever :
Ps. xliv. 17, All this is come upon us, yet have we not forgotten thee,
neither have we dealt falsely in thy covenant.
5. Take heed of an unmortified heart. For an unmortified professor
will never be faithful with God : Every sacrifice shall be salted with
salt, Mark ix. 49. Kemember God s judgments upon those that have
broken his covenant : Lev. xxvi. 25, I will bring a sword upon you,
that shall avenge the quarrel of my covenant ; Isa. xiv. 5, The eartli
also is defiled under the inhabitants thereof, because they have trans
gressed the laws, they have broken the everlasting covenant. Entering
into covenant is called entering into a curse : Neh. x. 29, They clave
to their brethren, their nobles, and entered into a curse, and into an
oath to walk in God s law, and to observe and do all the commandments
of the Lord our God, and his judgments, and his statutes.
SERMON UPON PSALM CXXVII. 3.
Lo, children are an heritage of the Lord, and the fruit of the
womb is his reward. Ps. cxxvii. 3.
THIS psalm beareth title, A song of degrees for Solomon. In the
margin it is of Solomon, or concerning Solomon, that is, spoken in
the spirit of prophecy concerning him. Indeed, the passages are in
their intrinsic meaning applicable to him. He was a builder of the
temple, and an enlarger of the state and dominion of the Jews. There
is a plain allusion to his name, Jedidiah, and Solomon, in the latter
end of the second verse : For so he giveth his beloved sleep. For
Jedidiah, see 2 Sam. xii. 24, 25, She bare a son, and he called his
name Solomon ; and the Lord loved him : and he sent by the hand of
Nathan the prophet, and he called his name Jedidiah, because of the
Lord, i.e., beloved of the Lord. And for his other name, Solomon, see
1 Chron. xxii. 9, 10, Behold a son shall be born to thee, and he shall
be a man of rest ; and I will give him rest from all his enemies round
about ; for his name shall be Solomon (i.e., peaceable), and I will give
peace and quietness in his days. He shall build an house for my name,
and I will be his father, and he shall be my son ; and I will establish
the throne of his kingdom for ever. Well, now, it is in vain for you,
Absalom and Adonijah, to set your wits on the rack, to torture your
selves with your own ambition. God will give Jedidiah the kingdom,
and he shall be Solomon, have rest and peace. We read in the history,
2 Sam. xv. 2, Absalom rose early in the morning, and stood in the
gate, to salute every one that passed by. Adonijah made a great
bustle. But God s will concerning Jedidiah shall stand. He was to
be the builder, he was to be the son by whom the succession of the
regal line was to be continued. Upon this David comforteth himself,
and acknowledgeth God s mercy : Lo, children are an heritage of the
Lord, and the fruit of the womb is his reward.
In the words, children are represented as a blessing. In which are
two things (1.) The author from whom children come, From the
Lord ; (2.) The quality in which we receive this blessing, set forth by
a double notion (1st.) As an heritage; (2d.) As a reward.
The word heritage 1 is often, by an Hebraism, put for a man s por
tion, be it good or bad. It is used in a bad sense, as Job xx. 29, This
is the portion of a wicked man from God, and the heritage appointed
86 SERMON UPON PSALM CXXVII. 3.
unto him by God. In the good sense, Isa. liv. 17, This is the heri
tage of the servants of the Lord.
Keward is put for any gift that cometh by promise, or with respect
unto obedience ; because in a promise there is a contract implied ; if
we will do so and so, God will do so and so for us.
Doct. It is a blessing that we have from God, and so it should be
accounted, that we have children born of our loins.
It is not only a bare gift, so it is to the wicked ; but a blessing, one
of the temporal mercies of the covenant : Ps. cxxviii. 1, Blessed is
every one that feareth the Lord, that walketh in his ways. One of the
blessings is, ver. 3, Thy wife shall be as a fruitful vine by the sides of
thy house, thy children like olive plants round about thy table. This
is a part of our portion and heritage ; the saints have so acknowledged
it : Gen. xxxiii. 5, Who are these with thee ? And he said, The
children which the Lord hath graciously given thy servant. Jacob
speaketh like a father, and like a godly father. Not only given, but
graciously given. As a father he acknowledged it a gift ; as a godly
father, coming from mere grace.
This may be gathered from the story of Job. Compare chap. i. ver.
2, 3, with 18, 19. Observe, when his blessings are reckoned up, first
his numerous issue is mentioned before his great estate. The chief
part of a man s wealth and prosperity are his children ; the choicest of
outward blessings. Children are first mentioned. But observe again,
in the 18th and 19th verses, the loss of children is mentioned as the
greatest affliction ; to put the top-stone upon his trial, the last afflic
tion is the saddest, and so giveth the dead stroke.
1. There is much of God s providence exercised in and about children.
[1.] In giving strength to conceive. It is not every one s mercy.
Sarah obtained it by faith : Heb xi. 11, Through faith Sarah received
strength to conceive seed. Though bringing forth children be accord
ing to the course of nature, yet God hath a great hand in it. Many
godly parents have been denied the benefit of children, and need other
promises to make up that want : Isa. Ivi. 4, 5, Thus saith the Lord
unto the eunuchs that keep my sabbaths, and choose the things that
please me, and take hold of my covenant. Even unto them will I give
in mine house, and within my walls, a place and a name better than
of sons and of daughters, I will give them an everlasting name, that
shall not be cut off.
[2.] In framing the child in the womb. It is not the parents, but
God. The parents cannot tell whether it be male or female, beautiful
or deformed; they know not the number of the veins and arteries,
bones and muscles. See Ps. cxxxix. 13-16, * For thou hast possessed
my reins ; thou hast covered me in my mother s womb. I will praise
thee, for I am fearfully and wonderfully made ; marvellous are thy
works, and that my soul knoweth right well. My substance was not
hid from thee, when I was made in secret, and curiously wrought in
the lowest parts of the earth. Thine eyes did see my substance, yet
being unperfect, and in thy book all my members were written, which
in continuance were fashioned, when as yet there was none of them.
There is a great deal of workmanship in the body of man ; it is a curious
piece of embroidery. Angels sang at man s creation : Job xxxviii. 7,
SERMON UPON PSALM CXXVII. a 87
When the morning stars sang together, and all the sons of God shouted
for joy ; and they admire at his resurrection. What is God about
to do ?
[3.] In giving strength to bring forth. The heathens had a goddess
which presided over this work. His providence reacheth to the beasts.
It is by the Lord that hinds do calve : Ps. xxix. 9, l The voice of the
Lord maketh the hinds to calve ; and there is a promise to them
that fear him, 1 Tim. ii. 15, She shall be saved in child-bearing, if
they continue in faith and charity, and holiness with sobriety. It
must be understood, as all temporal promises are, with the exception of
his will ; but thus much we gather, that it is a blessing which falleth
under the care of his providence ; and that by promise, so far as God
seeth fit to make it good. Rachel died in this case; every godly
woman hath not this deliverance. So did Phinehas wife, 1 Sam. iv.
20. God might have taken this advantage against you,, to have cut
you off. If deliverance were not so ordinary, it would 1 be accounted
miraculous. The sorrows and pains of travail are a monument of God s
displeasure : Gen. iii. 16, Unto the woman he said, I will greatly
multiply thy sorrow and thy conception ; in sorrow shalt thou bring
forth children/ Women s pains are more grievous than the females of
any kind, to preserve a weak vessel in great danger ; and for the child,
a sentence of death waylaid it as it was coming into the world.
[4.] The circumstances of deliverance. In every birth there are
some new circumstances to awaken our stupid thoughts to consider the
work of God ; for God doth all his works with some variety, lest we
should be cloyed with the commonness of them.
2. They are a great blessing in themselves ; and the more of them
the greater blessing ; and therefore should they be acknowledged and
improved as blessings. Certainly there is a more special favour showed
us in our relations than in our possessions : Prov. xix. 14, House and
riches are the inheritance of fathers, but a good wife is from the Lord.
So for children. By them the parent is continued and multiplied :
they are a part of himself, and in them he liveth when he is dead and
gone. It is a shadow of eternity, nodosa eternitas ; therefore the out
ward appurtenances of life are not so valuable as children. Besides,
they are capable of the image of God. By them the world is replen
ished, the church multiplied, a people continued, to know, love, and
serve God, when we are dead and gone. We read of Christ s rejoic
ing in the habitable parts of the earth, and his delights were with the
sons of men, Prov. viii. 31. In the habitable parts of the world there
are great whales; but men were Christ s delight. Especially to God s
confederates, or parents in covenant with God, are children a greater
mercy. David was such an one ; there are sons and daughters born
to him, Ezek. xvi. 20. These are visibly the children of God, and in a
most proper sense an heritage from the Lord. It is said, Gen. vi. 12,
The sons of God saw the daughters of men that they were fair, and
they took them wives of all which they choose." Seth begat sons and
daughters to God. See Gen. x. 21, Unto Shem also, the father of
the children of Eber, the brother of Japhet the elder, even to him
were born children. The Persians, Lydians, Assyrians, Syrians, those
who were possessed of the empire of the world, and all the rich spices
88 SEUMON UPON PSALM CXXVII. 3.
and treasures of the east, he hath not his denomination from them, but
from the children of Eber ; a people a long time kept under, before
they could grow into a nation, but they were the people of God, who
retained his true worship ; theirs were the promises, the adoption, and
the glory. See that place, 1 Cor. vii. 14, For the unbelieving husband
is sanctified by the wife, and the unbelieving wife is sanctified by the
husband ; else were your children unholy ; but now are they holy.
Reasons are a notioribus, from some things plainer than the things
they are to prove. The scope of it is to hold forth some privilege to
believers not common to others who are infidels ; for it is for the be
liever s sake that the other is sanctified. If it were a common privi
lege, the unbelieving husband had been as much sanctified in himself
as in his wife. Well, then, it is some special privilege, not common to
the marriage of an unbelieving couple. Again, whatever this privilege
be, it is something of importance ; for therefore is it mentioned neg
atively and positively, which the Holy Ghost useth not to do but in
weighty cases. Negatively, they are not as other children, unclean ;
but positively, they are holy. Again, mark the gradation: The
unbelieving husband is sanctified by the wife, and the unbelieving
wife is sanctified by the husband ; else were your children unholy, but
now are they holy. To be sanctified is more than to be lawful, and
to be holy is more than to be sanctified. All things, as meats, drink,
marriage, estate, are lawful to an infidel, but not sanctified, for they
are sanctified by the word and prayer ; and many things are sanctified
which are not holy ; as gold, silver, goat s hair, when they were dedi
cated to God ; they were changed in use, not in nature. The unbeliev
ing husband, to whom all things are impure, he is sanctified, that is,
set apart to serve God s providence to this holy end and use, that the
believing wife may bring forth children to God; as a nobleman
marrying a beggar conveyeth nobility to the children. Now, having
laid this foundation, let us see what is the meaning of not being
unclean, but holy. The unclean under the law were those that might
not come into the sanctuary or into the temple. Holiness qualified
for worship, and made capable of ordinances: What God hath
cleansed call not thou common or unclean/ Acts x. 15, saith God to
Peter, speaking of the gentiles as capable of gospel privileges. And
so we have found out the sense. The children are holy ; though sinners
by nature, yet dedicated to God, and by virtue of the parents covenant
accepted into the visible church. This agreeth with the exact rules
of friendship, to be a friend to us and our families ; as David was to
Mephibosheth, for Jonathan s sake : 2 Sam. ix. 7, Fear not, for I will
show thee kindness for Jonathan thy father s sake. So Kom. xi. 28,
As concering the gospel they are enemies for your sake, but as touch
ing the election they are beloved for the fathers sake. For so many
thousand years. This is a friendship like God, whose kindness is
expressed in a way becoming himself. Well, then, every child is
capable of dedication to God in the solemn way of an ordinance. It
was a grief to Gehazi to have the leprosy cleave to him and his posterity ;
it is a comfort to you that your children are holy ; another leper was
born of him, another child is born to God of you.
More especially when the covenant breaketh out, then children are
SERMON UPON PSALM CXXVII. 3. 89
a blessing indeed, an heritage from the Lord : Gen. ix. 25, 26, Cursed
be Canaan ; a servant of servants shall he be to his brethren. And he
said, Blessed be the Lord God of Shem. Ham is cursed in the person
of Canaan, whose progeny was excluded from the grace of the ordin
ances. Instead of blessing Shem, as he had cursed Ham, Noah blesseth
and praiseth God : Blessed be the Lord God of Shem/ God is his
God ; that is happiness enough, which is to be ascribed to his grace.
But to return r God hath implanted an affection in parents to their
children ; he hath a Son himself, and he knoweth how he loveth him,
and he loveth him for his holiness: Heb. i. 9, Thou hast loved
righteousness and hated iniquity ; therefore God, even thy God, hath
anointed thee with the oil of gladness above thy fellows. So many
times, in a condescension -to good parents, he bestoweth this privilege,
that they shall have godly children. Look, as to a minister, those
whom he converts to God, they are his glory and his joy, and his
crown of rejoicing at the day of the Lord, 1 Thes. ii. 19, 20; so as to
those whom we have been a means to bring into the world, if they are
in the covenant of grace, it is a greater blessing than to see them mon-
archs of the world.
3. It is a gift and a blessing dispensed as a reward and heritage,
with respect to the obedience or disobedience of their parents. God
would by all ways and means engage us to godliness. Now because
our temporal happiness or misery much dependeth upon our relations
and children, he would make this one motive to invite us to walk in
his ways. This is one way or means to let in happiness or trouble
upon us. Sometimes he promiseth children, and flourishing children,
as a reward of piety ; and threateneth no children, or unhappy
children, as a punishment of disobedience. See Job v. 4, compared
with 25. Of the wicked it is said, ver. 4, His children are far from
safety ; they are crushed in the gate, and there is none to deliver them.
It is promised to the godly, ver. 25, Thou shalt know also that thy
seed shall be great, and thine offspring shall be as the grass of the
earth. So the second commandment : Exod. xx. 5,6, I the Lord
thy God am a jealous God, visiting the iniquity of the fathers upon
the children unto the third and fourth generation of them that hate
me, and showing mercy unto thousands of them that love me, and keep
my commandments ; and many other places. Though not all the
godly, and only they, have the gift of prosperity, and a successful
posterity, yet God is pleased in express terms to adopt this blessing
into the covenant. "Wicked parents are ordinarily great snares and
plagues to their children, and the godly prove great blessings. Because
this is an argument often pressed in scripture, I shall a little state it,
how far wicked parents may procure a judgment, and godly parents a
blessing, to their children.
[1.] How far wicked parents may procure a judgment to their
children. Ans. Punishments are either temporal or eternal. For
eternal, no man is punished with eternal punishment for another s sins
properly and directly ; there we stand upon our own personal account :
occasionally a child may be punished eternally for his father s sin, as
being deprived of the means of grace by the parent s revolt from the
true religion. As for external means, the parents, who are a kind of
90 SERMON UPON PSALM CXXVII. 3.
trustees, may put away the means of grace from their families.
When God cometh to tender grace to them, he tendereth it to them
in the name of their whole house : Luke xix. 9, This day is salvation
come to this house, forasmuch also as he is the son of Abraham. As
a believer, he had an interest in Abraham s promises : Gen. xvii. 7,
I will establish my covenant between me and thee, and thy seed after
thee, in their generations, for an everlasting covenant, to be a God
unto thee, and thy seed after thee. So Acts xvi. 31, Believe on the
Lord Jesus Christ, and thou shalt be saved, thou and thy house ; that
is, put in a way of salvation. If a family reject the strictness of
profession, and give up themselves to cursing, swearing, uncleanness,
gaming, hatred of reformation and of a lively ministry, the children
bora in the family may be justly left to be wicked by these examples,
and prejudiced against the ways of God.
For temporal punishments. These may be supposed to come botli
on those that continue in their wicked parents paths and courses, or on
those who do break them off by repentance.
(1.) If they continue in them, then both parents and children are
considered as one body and society . Isa. Ixv. 6, 7, I will recompense,
even recompense into their bosom, your iniquities, and the iniquities
of 3 r our fathers together. There is a cup still filling ; and when we
add more water, then it runneth over. As by a figure added to a
number already set, the value is increased to a much greater sum than
the single figure would bear if it stood alone, so the personal sins of
the child are made much more heinous by the foregoing offences of the
parents ; or, as a fire that is already kindled, when it meeteth with
more combustible matter, the flame is the more increased, so by the
addition of the children s sins to their ancestors , the judgment is made
more exemplary and remarkable ; nay, it may be the judgment may
begin with the children, when the parents in this world do escape and
go unpunished. The parents kindle the fire, and the children come and
cast in more fuel ; and then no wonder if the burning be the greater.
(2.) If they be godly. The judgments may continue, though they
be sanctified, to their holy posterity. Thus God s quarrel for the sins
of Manasseh continued in the days of good Josiah : 2 Kings xxiii. 26,
The Lord turned not from the fierceness of his great wrath, where
with his anger was kindled against Judah, because of all the provoca
tions wherewith Manasseh had provoked him. Thus godly children
may bear in their bodies the fruits of their parents uncleanness and
intemperance ; and their estates, which they had from their parents,
may moulder away in their hands. And this may teach parents, as
they love their children, to beware of leaving such sad debts upon the
heads of their posterity. Their children shall smart for the fruits of
their sin. We often see that the godly children of wicked parents are
ruined for the sins of their families, both in their persons and estates.
If you ask, For what sins ? Perversion of God s worship, as in the
second commandment ; persecution of God s children ; so Ahab s pos
terity was rooted out : 1 Kings xxi. 29, I will bring the evil in his
son s days. Ill getting an estate : hcereditates transeunt cum onere
the inheritance passeth with its burden. There is a curse goeth along
with it. Parents sell their own souls to make their children great, and
SERMON UPON PSALM CXXVII. 3. 91
God will show the fallacy of it by blasting that greatness : Job xx. 10,
Hjs children shall seek to please the poor, and his hands shall restore
their goods.
[2.] How far godly parents are blessed in their posterity.
(1.) Good men convey many a temporal blessing to their relations ;
as God blessed Ishmael for Abraham s sake : Gen. xvi. 10, And the
angel of the Lord said unto her, I will multiply thy seed exceedingly,
that it shall not be numbered for multitude ; Gen. xxi. 13, And also
of the son of the bondwoman will I make a nation, because he is thy
seed. They have the blessing of Ishmael, if not the blessing of Isaac.
(2.) They are without scruple children of the covenant, in visible re
lation to God, and in better case than the seed of infidels ; not merely
as the offspring of your bodies, nor as deriving grace from you by
generation ; but because you have dedicated yourselves and all that
you have to God. They are capable of ordinances : Eom. ix. 16, For
if the first-fruit be holy, the lump also is holy ; and if the root be holy,
so are the branches.
(3.) If they die before they come to the use of reason, you have no
cause to doubt of their salvation, God is their God . Gen. xvii. 7, I
will establish my covenant between me and thee, and thy seed after
thee in their generations, for an everlasting covenant, to be a God
unto thee, and to thy seed after thee ; compared with Gal. iii. 14, That
the blessing of Abraham might come on the gentiles through Jesus
Christ, that we might receive the promise of the Spirit through faith/
And they never lived to disinherit themselves. As we judge of the
slip according to the stock, till it live to bring forth fruit of its own,
so here.
(4.) If they live to years of discretion, they have greater advantages
of being godly than others. Partly as your dedication doth oblige you
to greater care in their education : Eph. vi. 4, Ye fathers, provoke
not your children to wrath, but bring them up in the nurture and
admonition of the Lord. Partly as God tendereth them more means
with respect unto the covenant : Acts iii. 25, 26, Ye are the children
of the prophets, and of the covenant which God made with our fathers,
saying unto Abraham, And in thy seed shall all the kindreds of the
earth be blessed; unto you first, God having raised up his son Jesus,
sent him to bless you. You are children of the covenant, therefore
unto you first, &c. Partly as the grace of the covenant runneth most
kindly in the channel of the covenant : Horn. xi. 24, How much more
shall these, which be the natural branches, be grafted into their own
olive-tree ?
(5.) If they take to their parents covenant, and fear and love God,
their blessings are increased. David urgeth that : Ps. cxvi. 16,
Lord, truly I am thy servant : I am thy servant, and the son of thine
handmaid. When they are serious, they have a greater holdfast upon
God : 2 Chron. vi. 42, Remember the mercies of David thy servant.
Well, then, out of all, you see it is such a blessing as is dispensed in
the way of a reward, yet it is such a blessing as may be turned into a
curse. It is a door whereby God may let in blessing or cursing upon
us ; and though they are an happiness, yet not our main happiness, but
dispensed sometimes as rewards and sometimes as punishments.
92 SERMON UPON PSALM CXXVII. 3.
Use 1. To reprove those who are not thankful for children, but do
grudge, and look upon it as a burden, when God blesseth them with a
numerous issue. These murmur at that which is in itself a mercy.
When we want them, we value them ; when we are full of children, we
are full of distrust and murmuring. It was counted an honour to be
a father in Israel. Surely those that fear God should not count an
happiness to be a burden : Ps. cxxviii. 3, 4, Thy wife shall be as a
fruitful vine by the sides of thine house, thy children like olive plants
round about thy table. Behold, thus shall the man be blessed that
feareth the Lord. God maketh his people families like a flock, Ps.
cvii. 41.
Use 2. Reproof to those who do not acknowledge and improve this
mercy.
1. Those who do not acknowledge this mercy. Surely parents should
acknowledge God in every child given to them. Much of his provi
dence is seen in giving and withholding children. We have songs of
thanksgiving very frequent in scripture upon this occasion. It is a
thing wherein God will have his bounty taken notice of by solemn
praises ; and for every child God should have a new honour from you.
What hath been done to the Lord for this ? Therefore do not look
upon the birth of a child as a natural thing ; see God in it. When
Rachel fell out with Jacob about her barrenness, Am I, saith he, in
God s stead, who hath withheld from thee the fruit of the womb ?
Gen. xxx. 2. Specially confederate parents should acknowledge this
mercy. It is a mercy that, when a sinner is taken into favour, God will
acceptof our actions, which are the fruit of our souls, that the evil that is
in all these should not outweigh the little goodness which is in them ; nay,
that they should not only be accepted, but rewarded. But further, that
he should make a covenant with the fruit of our body, if you consider
your natural sinfulness, it is wonderful that your children should be
holy and God s portion. Grace, like a mighty river, will be pent within
no banks, but overflow all that a man hath. God loveth not to take a
single person, but grace cometh to our houses : Acts xvi. 31, Believe
in the Lord Jesus, and thou shalt be saved, thou and thy house. Doth
the faith of the master -of the family save the family ? Occasionally it
doth, as it giveth a title to the means of grace. Therefore this should
be acknowledged with all thankfulness : 2 Sam. vii. 19, Thou hast
spoken also concerning thy servant s house, for a great while to corne.
2. Those that do not improve the mercy, nor endeavour to make
children blessings indeed, by an holy education. Oh ! it will be a
great happiness to be parents to such as shall be heirs of glory 1 As
children ought to be looked upon as a great mercy, so also as a great
trust, which as it is managed may occasion much joy or much grief.
If parents doat upon them, they make them idols, not servants of the
Lord. If they neglect education, they will surely prove crosses and
curses to them, or if they taint them by their example. Young ones
are very apt to follow the example of those they see or converse with,
or are related to them. Those forty-two children, 2 Kings ii. 23, 24,
that were devoured of two she-bears, and cried bald-pate to the prophet
of the Lord, were children of Bethel, which was a nest of idolatry.
Therefore parents had need see what example they give, or suffer to be
SERMON UPON PSALM CXXVII. 3. 93
given, to their children, in contemning the servants of the Lord, or in
any other kind of sin.
3. Reproof to children born of godly parents, and, notwithstanding
dedication and education, break out into unseemly and wicked courses.
For children born in a godly family to be naught is the greatest de
generation that can be. Ungodly children of godly parents, these wrest
themselves out of the arms of mercy, and instead of a blessing, become
a burden and a curse. They cast off their father s God : Prov. xxvii.
10, Thine own friend and thy father s friend forsake not. But what
shall be said of them that forsake their father s God ? They break
off and interrupt the course of the blessing : Jer. ii. 12, 13, Be aston
ished, ye heavens, at this, and be horribly afraid, be ye very desolate,
saith the Lord ; for my people hath committed two evils, they have for
saken me, the fountain of living water, and hewed them out cisterns,
broken cisterns, that will hold no water. He would have the sun to
look pale, the spheres to cast out their stars. Wilt thou be a traitor
to thy father s God ? Solomon continued alliance with Hiram because
he had been a friend to David ; and wilt thou break off the grace of
the covenant ? Cain excommunicated himself : Gen. iv. 16, Cain went
out from the presence of the Lord. Ishmael, for scoffing malignity
against the power of godliness, was cast out of Abraham s family,
Gen. xxi. 9 ; Esau for sensual profaneness, Heb. xii. 15, despising
spiritual privileges for sensual satisfactions. The Jews were cast off
rf) dina-Tia, for unbelief, JR om. xi. 20, or positive rejection of the
gospel. Christ made them the first offer.
Use 3. To exhort parents to bring up their children for God ; for
if they be an heritage from the Lord, they must be an heritage to the
Lord. Give them up to him again, as you had them from him at first ;
for whatever is from him must be improved for him. Dedicate them
to God, and educate them for God, and he will take possession of them
in due time. Hannah, though her son were a Levite born, and her
eldest son, yet she solemnly dedicateth him to God : 2" Sam. i. 27,
28, I prayed for this child, and the Lord hath given me my petition
which I asked of him, therefore I have lent him to the Lord; as
long as he liveth, he shall be lent to the Lord. Give God his por
tion. Now, if the dedication be sound, it will engage you to a serious
education. God dealeth with us as Pharaoh s daughter did with Moses
mother : Exod. ii. 9, Take this child away, and nurse it for me.
Motives.
1. The express charge of God, who hath made it your duty : Eph.
vi. 4, Fathers, bring up your children in the nurture and admonition
of the Lord ; Deut. vi. 7, These words shalt thou teach diligently
unto thy children , and shalt talk of them when thou sittest in thine
house, and when thou walkest by the way, and when thou liest down,
and when thou risest up ; Prov. xxii. 6, Train up a child in the way
he should go, and when he is old he will not depart from it. Now we
should make conscience of these commands, as we will answer it to
God another day.
2. The example of the saints,, who have been careful to discharge
this trust. God presumeth it of Abraham : Gen. xviii. 19, For I
know him, that he will command his children and his household after
94 SERMON UPON PSALM CXXV1I. 3.
him, and they shall keep the way of the Lord, to do justice and judg
ment, that the Lord may bring upon Abraham that which he hath
spoken of him. Observe, God reckoneth upon it ; and disappointment
is the worst vexation. And it is a means to obtain the promise and
the blessing : 2 Tim. iii. 15, And that a-rro fipefavs, from a child, thou
hast known the holy scriptures. How? By his grandmother Lois and
mother Eunice, as is expressed elsewhere. Surely they are unworthy
to have children that do not take care that Christ may have an interest
in them.
3. The importance of this duty. Next to the preaching of the word,
the education of children is one of the greatest duties in the world ;
for the service of Christ and of the church and state dependeth upon
it. Families are the seminaries of church and commonwealth. Keligion
dwelt first in families, and as they grew into numerous societies, they
grew into churches. As religion was first hatched there, so there the
devil seeketh to crush it. The families of the patriarchs were all the
churches God had in the world ; and therefore when Cain went out of
Adam s family, he is said to go out from the presence of the Lord/
Gen. iv. 16. If the devil can subvert families, other societies and com
munities will not long flourish. Towns and nations are made up of
families. A fault in the first concoction is not easily mended in the
second ; here is the first making or marring. And Solomon telleth us,
Prov. xx. 11, that even a child is known by his doings.
4. To countermine Satan, who hath ever envied the succession of
churches, and the growth and progress of Christ s kingdom, and there
fore seeketh to crush it in the egg, by seeking to pervert persons while
they are young, and, like .wax, capable of any form and impression.
As Pharaoh would destroy the Israelites by killing their yev n g ones,
so Satan, who hath a great spite at the kingdom of Christ, knoweth.
there is no such compendious way to subvert and overcome it as by per
verting youth and supplanting family duties. He knoweth that this
is a blow at the root. Therefore what care should parents take to
season children with holy principles, that they may overcome the
wicked one by the word of God abiding in them : 1 John ii. 14, I
have written unto you, young men, because ye are strong, and the word
of God abideth in you, and ye have overcome the wicked one. And
cleanse their hearts by a regard to scripture direction: Ps. cxix. 9,
Wherewithal shall a young man cleanse his way ? by taking heed
thereto, according to thy word. They are defiled already, not as
vessels taken out of the potter s shop, but as vessels tainted and
polluted.
5. To make good your dedication of them to God in baptism. It is
a mockery to dedicate them to God, and to breed them up for the
devil, the world, and the flesh. God complaineth, Ezek. xvi. 20, Thou
hast taken thy sons and thy daughters, which thou hast born to me,
and these thou hast sacrificed unto them to be devoured. It is as
disingenuous to offer them to God, and train them up for the world or the
flesh. If they prove openly sensual, we are troubled ; but if they
secretly please the flesh, we mind it not, but rather are secretly helpful
to them in it ; if worldly, we applaud them. Thus do we betray those
souls which we should be a means to save.
SERMON UPON PSALM CXXVII. 3.
95
6. If they prove naught, the affliction will be double if you have not
used the means to prevent it, if by your carnal fondness you have
borne with their sin, and given them their wills, or indulge it by
the evil example of your careless walking, or out of sloth have
neglected unwearied endeavours to instruct them in godliness. But
when YOU have done your part, you can the better submit to the will
of God.
SERMON UPON PHILIPPIANS IY. 8.
Finally, brethren, whatsoever things are true, whatsoever things are
honest, whatsoever things are just, ivliatsoever things are pure,
tvhatsoever things are lovely, lohatsoever things are of good report ;
if there be any virtue, and if there be any praise, think on these
things. PHIL. iv. 8.
HEKE is a general rule for the regulating of our conversations. In it
observe
1. The bounds of our duty are fixed, in seven 1 things true, just,
honest, pure, lovely, of good report, if any virtue, or if any praise.
2. The accuracy and care that we should use not to transgress these
bounds : Think on these things, ravra Xtxyt^ecrfle ; diligently take
heed to them, that you may practise them.
Doct. That Christianity doth adopt moralities, or precepts of good
manners, into its frame and constitution.
Here I shall inquire (1.) What these moralities are, as they are
here set forth to us in the text; (2.) In what manner Christianity
doth enforce them ; (3.) For what reasons.
First, What are these moralities?
1. Whatsoever things are true, d\r)6f). This concerneth both our
speeches and our actions.
[1.] For our speeches ; that they be free from lying and falsehood :
Eph. iv. 25, Wherefore, putting away lying, speak every man truth
with his neighbour, fgr we are members one of another. Lying is
when men wittingly and willingly, and with a purpose to deceive,
speak that which is false. The matter of a lie is falsehood, and the
formality of it is an intention to> deceive. Now this we may do two
ways either by way of assertion or promise. The lying assertion is
concerning what is past and present ; thus Ananias lied to the Holy
Ghost when he brought part of the price instead of all : Acts v. 3,
But Peter said, Ananias, why hath Satan filled thine heart to lie to
the Holy Ghost, and to keep back part of the price of the land ? The
promissory lie is when we promise that which we mean not to perform :
rrov. xix. 22, The desire of a man is his kindness, and a poor man
is better than a liar. That which men should desire is to be in a
capacity to show kindness or do good ; for greatness in the world is
valuable upon this account, as it giveth a man a power to show kind
ness to others. But many that covet the praise and reputation of it are
1 Eight. ED.
SERMON UPON PHILIPPIANS IV. 8. 97
very forward in promises, but fail in performance. Now a poor man
that loveth you, and will do his best, is a surer friend than such great
men as only give you good words, and sprinkle you with a little court
holy water. But this should be far from a Christian, for he is to keep
his word, though it be to his hurt : Ps. xv. 4, In whose eyes a vile
person is contemned; but he honoureth them that fear the Lord : he
that sweareth to his own hurt, and changeth not/ Lying is a sin most
contrary to the nature of God, who is truth itself ; but the devil is
called the father of lies. And it is most contrary to the new nature :
Eph. iv. 24, 25, And that ye put on the new man, which after God is
created in righteousness and true holiness. Wherefore, putting away
lying, speak every man truth with his neighbour ; Isa. Ixiii. 8, And
he said, Surely they are my people, children that will not lie. It is
most contrary to human society, for commerce is kept up by truth.
[2.] For truth in actions. We should always keep the integrity of a
good conscience : Ps. xxxii. 2, Blessed is the man unto whom the
Lord imputeth not iniquity, in whose spirit there is no guile ; 2 Cor.
i. 12, For our rejoicing is this, the testimony of our conscience, that
in simplicity and godly sincerity, not with fleshly wisdom, but by the
grace of God, we have had our conversations in the world, and more
especially to you-ward. And truth, sincerity, and candour should be
seen in all that we do. Satan assaults you with wiles, but your strength
lieth in downright honesty : Eph. vi. 14, Stand, therefore, having
your loins girt about with truth, and having on the breastplate of right
eousness. This will give you courage in the day of sore trial, and
comfort in the very agonies of death : Isa. xxxviii. 2, 3, And Hezekiah
turned his face towards the wall, and prayed unto the Lord, and said,
Eemember now, Lord, I beseech thee, how I have walked before
thee in truth and with a perfect heart, and have done that which is
good in thy sight. Therefore we must carry ourselves sincerely, free
from hypocrisy and dissimulation, whether to wards God or men.
2. The next boundary is, Whatsoever things are honest/ a-epva,
grave and venerable, free from scurrility, lightness and vanity, in word
or in deed. Beligion is a serious thing, and accordingly leaveth an im
pression upon the heart, and maketh them serious that profess it. The
apostle would have the Christian women to carry themselves as women
professing godliness : 1 Tim. ii. 9, 10, In like manner also, that
women adorn themselves in modest apparel, with shamefacedness and
sobriety; not with broidered hair, or gold, or pearls, or costly array, but
(which becometh women professing godliness) with good works. And
surely all Christians should be of a modest and good behaviour. A
garish levity will not become them that live in constant communion
with a great God. This cannot but make the heart more aweful and
serious, especially in the more aged : Titus ii. 2, That the aged men
be sober, grave, temperate, sound in faith, in charity, in patience.
3. Whatsoever things are just, Sticaia, giving to every one what is
due, and doing to others as we would be dealt with ourselves. There
fore we must defraud no man of his right ; whether superiors : Mat.
xxii. 21, Bender therefore unto Caasar the things which are Caesar s,
and unto God the things that are God s. Or inferiors : Col. iv. 1,
Masters, give unto your servants that which is just and equal, know-
VOL. XVIII. G
98 SERMON UPON PHILIPPIANS IV. 8.
ing that ye have a master in heaven. So also to equals, not invading
each other s rights, not detaining from them anything that is theirs :
Horn. xiii. 8, Owe no man anything, but to love one another ; for he
that loveth another hath fulfilled the law. That is a debt still owing,
and still to be paid : Mat. vii. 12, Therefore all things whatsoever ye
would that men should do to you, do ye even so to them ; for this is
the law and the prophets. The rule of justice, of doing to others as
you would they should do to you, standeth on these suppositions : The
actual equality of all men by nature ; did not he that made you make
them ? And the possible equality by providential disposure ; you may
stand in need of them as they do of you, and be under them as they
are under you.
4. Whatsoever things are pure ; therefore nothing that is obscene
or unchaste should be seen in or heard from a Christian. "Ayva signi-
fieth chaste and clean, as well as pure : Eph. iv. 29, Let no corrupt
communication proceed out of your mouth, but that which is good to
the use of edifying, that it may minister grace to the hearers. Kotten
communication argueth a naughty heart, as a stinking breath doth
rotten and putrid lungs. So also for actions ; nothing filthy or unclean
should be done by us : Eph. v. 12, For it is a shame even to speak
of those things which are done of them in secret. A Christian is
ashamed to speak what others are not ashamed to do ; but God seeth
in secret, and his law is our rule, and his eye should be enough.
5. Whatsoever things are lovely, 7rpoa^\rj. There are certain
things which are not only commanded by God, but are grateful and
acceptable to men. Such are a loving, affable carriage, peaceable be
haviour, meekness, lowliness of mind, charity, usefulness : Rom. v. 7,
For scarcely for a righteous man will one die, yet peradventure for a
good man some would even dare to die. The apostle telleth us of
some things which are acceptable to God and approved of men, Rom.
xiv. 18. Now these things a Christian must make conscience of : Eom.
xii. 17, Kecompense to no man evil for evil ; provide things honest
in the sight of all men. What are those ? To live charitably and
peaceably : 1 Thes. v. 15, See that none render evil for evil unto any
man, but ever follow that which is good, both among yourselves, and
to all men. As in the body there is something that is lovely, and
appeareth so to all men, so in the soul. Now these are things which
we should look after. When the disciples lived christianly and in
peace and charity, they had favour with all the people : Acts ii. 46, 47,
And they continued daily with one accord in the temple, and break
ing bread from house to house, did eat their meat with gladness and
singleness of heart, praising God, and having favour with all the people.
Therefore by this lovely carriage we should commend our profession to
the world.
6. Whatsoever things are of good report, ev<f>r)(jia. This is another
boundary ; for there are some things which have no express evil in
them, but they are not of good fame, as generally condemned by the
wise and sober. Now a Christian is first to look to his conscience ; but
because the honour of God and the credit of his profession is concerned,
he must avoid those things which have an appearance of evil : 1 Thes.
v. 22, Abstain from all appearance of evil. And the rather because
SERMON UPON PHILIPPIANS IV. 8. 99
they are not over-tender of their conscience who are lavish of their
name. Indeed a Christian is not to hunt after the applause of men, yet
he is to do his duty, so that the holy profession be not blamed, nor evil
spoken of for his sake. It is a good and short decision of Aquinas,
Gloria humana bene contemnitur, nihil male agenda propter ipsam, et
bene appetitur, nihil male agenda contra ipsam. Then we rightly
contemn the applause of men when we do nothing ill to gain it;
and then we rightly desire it when we do nothing ill to forfeit it.
It is to be contemned if we must do evil to gain it : 2 Cor. vi. 8, By
honour and dishonour, by evil report and good report, as deceivers,,
and yet true. Be contented with the glory that cometh of God only,
else we do not believe in Christ : John v. 44, How can ye believe,,
which receive honour one of another, and seek not the honour that
cometh from God only ? You cannot be the servants of Christ if
you honour men. As for our own credit, we must be content to be
evil-spoken of for the gospel s sake and our duties sake* And it is,
well deserved by doing nothing on our part to hazard it. So 1 Peter
ii. 12, Having your conversation honest among the gentiles ; that
whereas they speak against you as evil-doers, they may by your good
works, which they shall behold, glorify God in the day of visitation,
We are to stop the mouth of iniquity, and to put to silence the ignor
ance of foolish men ; not justly to cause our names to stink and be
unsavoury, but live down the reproaches of the world, as much as in us.
lieth, and bring the holy ways of God into request.
7. The last limitation is, If there be any virtue, or any praise. I
join both these things together, because they are linked to one another,.
That is, if they found anything praised and esteemed in the world,
provided it be a virtue. Many things gain applause in the world
which yet are not virtuous and praiseworthy ; as the revenging of an
injury, zeal for a man s faction : Gal. i. 10, For do I now persuade men
or God? or do I seek to please men? for if I yet pleased men, I
should not be the servant of Christ. So for peaceable compliance
with sin, and good-fellowship : Luke xvi. 15, And he said unto them,
Ye are they which justify yourselves before men, but God knoweth
your hearts ; for that which is highly esteemed amongst men is an
abomination in the sight of God. Now Christians should abhor such
things, though never so much cried up in the world : there is a praise
of such things, but they are not virtues. Or else you may understand
this limitation thus : If there be any virtue, that is, something lower
than grace, any good thing among the heathens with whom they
conversed, they should take it up, and adorn religion with it. So if
there be any praise : Among good things some are more eminent ;
others, as they are not disproved, so they are not praised. Now any
such praiseworthy or commendable action they should imitate, and
adorn their profession with it. The gifts of the Holy Ghost are called
graces, but these commendable actions are called virtues.
Well, then, these are the general heads of Christian duties, which
they should seriously think upon, and propose them to themselves for
the regulation of their conversations, that they might do nothing but
what ^ was agreeable to truth, equity, sobriety, exact justice, purity,
chastity, and virtue. This for the first question.
100 SERMON UPON PHILIPPIANS IV. 8.
Secondly, In what manner Christianity doth enforce them. This is
to be regarded, because there is a great deal of do about morality,
which some press to the neglect of faith and the love of God. Some
make their whole religion to be a mere morality, and so turn Chris
tianity into morality ; whereas a good Christian turneth his morality
into religion, all his second-table duties into first-table duties : Heb.
xiii. 16, But to do good and to communicate forget not, for with such
sacrifices God is well pleased. Sacrifice is a duty of the first table, yet
alms is called a sacrifice well-pleasing unto God. But to make this
more fully appear, let me show you
1. That Christianity deriveth all good conversation from the highest
fountain, the Spirit of God.
2. From the truest principles, faith in Christ and love to God.
3. It directeth it by the highest rule, the will of God.
4. And to the highest end, the glorifying and enjoying of God. All
else is but bastard morality, apocryphal holiness, that is not thus
deduced.
1. It deriveth all these things from the highest fountain, the Spirit
of sanctification, by which we are fitted for all these duties : Eph. v. 9,
For the fruit of the Spirit is in all goodness, righteousness and truth/
These commendable virtues are also in a Christian, as the fruits of the
Spirit : Gal. v. 22, But the fruit of the Spirit is love, joy, peace, long-
suffering, gentleness, goodness, faith, meekness, temperance. And till
we live in the Spirit, we are altogether unfit to do anything acceptably
to God. No virtue is truly saving and acceptable but what floweth
from the grace of regeneration.
2. It maketh them to grow out of their proper principles, faith in
Christ and love to God.
[1.] Faith in Christ. The apostle telleth us, Heb. xi. 6, c Without
faith it is impossible to please God. Not only without the general faith
of God s being and bounty, but also without faith in Christ : Rom. vii. 4,
We are married to Christ, that we may bring forth fruit unto God.
As the children that are born before marriage are illegitimate, so all
that justice, temperance, and charity, which doth not flow from faith in
Christ, is but mock grace and bastard holiness.
[2.] Love to God : GaL v. 6, Faith worketh by love, and therefore
maketh us tender of doing anything that may displease or dishonour
God : Titus ii. 11, 12, The grace of God, that bringeth salvation, hath
appeared to all men, teaching us that, denying ungodliness and worldly
lusts, we should live soberly, righteously, and godly in the present world.
If you understand it of objective grace, then the gospel teaching is by way
of instruction, as a man teacheth a learner ; or if of subjective grace, it is
by way of persuasion and powerful excitement, or both ; that morality
is not kindly unless founded on the gospel, and never so thoroughly
promoted as by the principles laid down there. Now, no wonder they
that never felt the force of faith in Christ and love to God upon their
souls do so much cry up bare morality. Well, then, Christ healeth our
souls by his Spirit, and the Spirit worketh by faith and love, which are
the true principles of grace in the heart.
3. It directeth it by the highest rule, which is God s mind revealed
in his word, the absolute rule of right and wrong. Alas ! what partial
SERMON UPON PHILIPPIANS IV. 8. 101
directions are there elsewhere ! but Ps. xix. 7, The law of the Lord is
perfect, converting the soul. Others have, epyov vcipov, The work of
the law written in their hearts/ Horn. ii. 15. What cold enforcements 1
Now they that cry up right reason in defiance of scripture, and would
refer us to another rule, they are not thankful for this blessed revelation.
4. It is aimed at the highest end, the glorifying of God and the
enjoying of God. The pleasing and glorifying of God : 1 Cor. x. 31,
Whether ye eat or drink, or whatsoever ye do, do all to the glory of
God ; Phil. i. 11, Being filled with the fruits of righteousness, which are
by Jesus Christ unto the glory and praise of God. And the enjoying
of God : Acts xxiv. 14-16, l But this I confess unto thee, that after the
way which they call heresy, so worship I the God of my fathers,
believing all things which are written in the law and the prophets.
And have hope towards God, which they themselves also allow, that
there shall be a resurrection of the dead, both of the just and unjust.
And herein do I exercise myself, to have always a conscience void of
offence toward God and toward men/ They have a care of alt this
justice, charity, temperance, in order to the attainment of everlasting
happiness in the vision and fruition of God. Others mind nothing but
their interests in the world : Acts xxiv. 26, He hoped also that money
should have been given him of Paul, that he might loose him : therefore
he sent for him the oftener, and communed with him/
Thirdly, For what reasons.
1. Because grace doth not abolish so much of nature as is good, but
refines and sublimates it, by causing us to act from higher principles
and to higher ends. As the apostle saith that Onesimus was dear to
Philemon, both in the flesh and in the Lord/ Philem. 16, so if any
thing be pure, good, lovely, praiseworthy in the eye of nature, Christianity
doth not abolish, but establish it. Therefore a Christian should come
behind none in these praiseworthy qualities. The law of God requireth
this at our hands on better terms. He that sinneth against nature and
grace too is worse than an infidel : 1 Tim. v. 8, But if any provide not
for his own, and especially for those of his own house, he hath denied
the faith, and is wc-rse than an infidel ; Eom. xiv. 17, 18, For the
kingdom of God is not meat and drink, but righteousness, and peace,
and joy in the Holy Ghost. For he that in these things serveth Christ,
is acceptable to God, and approved of men.
2. Because these conduce to the honour of religion. The credit of
religion- dependeth much on the credit of the persons that profess it :
Ezek. xxxvi. 20, 21 , And when they entered unto the heathen whither
they went, they profaned my holy name, when they said to them,
These are the people of the Lord, and are gone forth out of his land.
But I had pity for my holy name, which the house of Israel had pro
faned among the heathen ; 2 Sam. xii. 14, Howbeit because by this
deed thou hast given great occasion to the enemies of the Lord to
blaspheme, the child also that is born unto thee shall surely die ; 2
Peter ii. 2, And many shall follow their pernicious ways, by reason of
whom the way of truth shall be evil spoken of. If they should be false,
unjust, turbulent, unclean, what will men think of God and Christ, and
the religion which he hath established ? Christiane, ubi Deus tuus f
Christian ! where is thy God ? said a heathen to a Christian when
102 SERMON UPON PHILIPPIANS IV. 8.
committing uncleanness. Titus ii. 10, Not purloining, but showing all
good fidelity, that they may adorn the doctrine of God our Saviour in
all things."
3. Our peace and safety is concerned in it ; partly because the world
is least irritated by a peaceable, just, and good conversation; it doth
mollify their spirits and mitigate their fury : 1 Peter iii. 13, And who
is he that will harm you, if ye be followers of that which is good ?
That is, when he bridleth his tongue, seeketh peace, and doeth good.
And partly because God puts a conviction upon the consciences of
wicked men : 1 Sam. xxiv. 17, And he said to David, Thou art more
righteous than I ; for thou hast rewarded me good, whereas I have re
warded thee evil. And so wicked men are restrained by reverence,
and are afraid to meddle with unstained innocency. And partly be-
-cause when we do not bring trouble upon ourselves by our own im
moralities, God taketh us into his special protection. It f olloweth upon
the text, ver. 9, These things which ye have both learned, and heard,
-and seen of me, do, and the God of peace shall be with you/ You may
expect much -of God s gracious presence when your conversations -are so
harmless and innocent ; and he will free you from many external vexa
tions, or give you inward tranquillity of mind.
4. Because these things flow from that internal principle of grace
which is planted in our hearts by regeneration : Mat. iii. 8, Bring
forth fruits therefore meet for repentance ; Acts xxvi. 20, That they
should repent, and turn to God, and do works meet for repentance.
What is regeneration on God s part is repentance on ours. Now there
are certain effects proper to this change, and that is the grave, just,
temperate, and holy living. And certainly where those effects are not,
there the cause itself is wanting ; for how can we evidence that our con
version and repentance is real and sound, unless we bring forth fruits
answerable ? What evidence can we have of the new nature but by
newness of conversation ? or of a change of mind, but by a change of
life ? We judge of others by their external works, for the tree is known
by its fruits ; and we judge of ourselves by the internal and external
works together. If within there be a love of God, faith in Christ, hatred
of evil, delight in that which is good, a deep sense of the world to come ;
and all this discovered in an holy, sober, and grave conversation, this
completeth the evidence, and raaketh it more satisfying.
5. All the disorders contrary to these limits and bounds, by which
our conversations are regulated, are condemned by the holy and right
eous law of God, which is the rule of the new creature ; and therefore
they ought to be avoided by a good Christian, who hath a tenderness
upon him -of offending God in the least thing : Ps. cxix. 161, My
heart standeth in awe of thy word ; Prov. xiii. 13, Whoso despiseth
the word shall be destroyed, but he that feareth the commandment
shall be rewarded. They dare not transgress in the least things : Mat.
v. 19, Whosoever shall break one of these least commandments, and
shall teach men so to do, shall be called the least in the kingdom of
heaven. As not in their spiritual duties, so not in moralities : Mat.
xxiii. 23, Woe unto you, scribes and pharisees, hypocrites t for ye pay
tithe of mint, and anise, and cummin, and have omitted the weightier
matters of the law, judgment, and mercy, and faith : these things ought
SERMON UPON PHILIPPIANS IV. 8. 103
ye to do, and not to leave the other undone. Hypocrites make a busi
ness about small matters, and neglect weighty duties. Yet the sincere,
by .the discharge of greater duties, are not freed from the obligation to
do the smallest duties ; both stand by the same authority.
6. These moralities are not small things; the glory of God, the
safety of his people, the good of human society, and the evidence of our
own sincerity being concerned in them. The apostle chargeth atheism
and disrespect of God on the neglecters of these things : 1 John iii.
10, Whosoever doeth not righteousness is not of God ; neither he that
loveth not his brother ; Gal. v. 14, For all the law is fulfilled in one
word, Thou shalt love thy neighbour as thyself/
Use 1. If religion doth adopt moralities into its frame and consti
tution, we must not leave them out of our practice and conversations ;
for we are the epistle of Christ, 2 Cor. iii. 3. We are to hold forth
the word of life ; Phil. ii. 26. That which is just must be suitable
to the rule : Titus iii. 8, This is a faithful saying, and these things I
will that thou affirm constantly, that they which have believed in God
might be careful to maintain good works ; these things are good and
profitable unto men. God would not have us omit any part of his
will.
Use 2. Here is an answer to those that ask, Wherein must we be
holy, and show our obedience unto God ? Besides what concerneth the
sanctification of the heart, here we are told plainly what concerneth
the regulating of the conversation. When the heart is once renewed,
then moralities must have their place and our exact care.
Use 3. That Christians should be known to be the best sort of men
in the world, abstaining not only from those things which the law of
God forbiddeth, but the custom of nations, that no blemish may lie
upon our profession.
SERMON UPON LUKE XIX. 14.
But his citizens hated him, and sent a message after him, saying, We
will not Jiave this man to reign over us. LUKE xix. 14.
THESE words are part of a parable uttered by our Lord Jesus when he
came nigh to Jerusalem, where they thought he would assume the regal
power, and reign among them in great pomp and glory. To prevent
this misconceit, he puts forth this parable, wherein by the nobleman
he intendeth himself; by his servants, all believers, especially the
teachers and ministers of his church ; by the pounds given to them,
spiritual gifts and graces ; by his going into a far country to receive a
kingdom, his ascension into heaven, and sitting down at the right hand
of majesty ; by his own citizens that tumultuated during his absence,
the stiff-necked Jews, and by consequence all other people that refuse
his government ; by his return, his last coming to judgment, when he
shall reward every one according to his works. My purpose only ob-
ligeth me to insist upon that clause which expresseth the unwilling
ness of men to be subject to Christ, But his citizens hated him, and
sent a message after him, &c.
In which words take notice of
1. The crime, We will not have this man, &c.
2. The persons guilty, His citizens ; John i. 11, fie came to his
own, and they received him not.
3. The internal moving cause, They hated him. Hatred is a
malicious dislike notwithstanding conviction : John xv. 23, He that
hateth me, hateth my Father also. They did disclaim and renounce
all subjection to Christ, though they had enough to convince them of
his being the Messiah. In carnal and wicked men there is not only a
neglect of Christ, but an hatred of Christ ; partly because from neglect
the passage is easy to contempt and hatred ; partly because their
hearts being bestowed elsewhere, they have no affection to him, that
would reduce and reclaim them: John iii. 19, This is the condemna
tion, that light is come into the world, and men love darkness rather
than light, because their deeds are evil ; and partly because they
count him as one that condemneth that course of life which they
affect : John iii. 20, For every one that doeth evil hateth the light,
neither cometh to the light, lest his deeds should be reproved.
4. The manner of expressing their hatred : they sent a message
after him. This must be understood with respect to the parable;
therefore this message they sent after him is nothing else but the perse-
SERMON UPON LUKE XIX. 14. 105
cution of the Christian faith, and the disciples that professed Christ s
name, which is as it were an open bidding defiance to Christ in heaven,
a sending a message after him. The apostle Paul saith of the Jews,
1 Thes. ii. 15, Who both killed the Lord Jesus and their own prophets,
and have persecuted us ; and they please not God, and are contrary to
all men.
5. The crime, which is wilful refusal of subjection to Christ : We
will not have this man to rule over us ; and here
[1.] The thing refused is his reign. Where Christ cometh he will
be lord and sovereign. His kingdom is that administration which
requireth spiritual obedience from us ; this the licentious world cannot
endure.
[2.] The manner of refusing ; it is wilful, ov de\o/j,ev, We will not.
They allege no lawful reason, but wilfully and contumaciously reject
his government ; and so it taxeth the obstinacy of the Jews, standing
out unreasonably against the faith.
Doct. That it is the spiritual kingdom of Christ which is most
opposed by the carnal world.
The Jews disclaimed him from being their king ; their whole car
riage towards him and his messengers speak this language, We will
not have this man to reign over us. When he was present, they
contemned and slighted his person, calling him This man by way of
contempt ; yet in the parable he is represented as a nobleman, and heir
of a kingdom. When absent, and gone to receive a kingdom, they
abused his messengers. The rebellious world maketh defection from
Christ, because he is out of sight ; they will not be controlled by an
invisible king. But it was not the sin of the Jews only, but of the
gentiles also ; for why did the gentiles rage against the Lord and his
anointed ? Ps. ii. 3, Let us break their bands asunder, and cast away
their cords from us. All the business of the rebellious world is to
cast away Christ s yoke, to dissolve the bonds of loyalty and obedience
to him.
I will prove (1.) That Christ hath a kingdom ; (2.) That in all
reason this kingdom should be submitted unto ; (3.) What moveth and
induceth men so much to dislike his kingly office.
I. That Christ hath a spiritual kingdom , for all things concur here
which belong to a kingdom : here is a monarch, which is Christ ; a
law, which is the gospel ; subjects, which are penitent believers ; rewards
and punishments, eternal life and eternal torment.
1. Here is a monarch, the mediator, whose kingdom it is. Origin
ally it belongeth to God as God, but derivatively to Christ as mediator :
Ps. ii. 6, I have set my king upon my holy hill of Zion; Phil. ii. 10,
11, That at the name of Jesus every knee should bow, of things in
heaven, and things on earth, and things under the earth ; and that every
tongue should confess that Jesus Christ is Lord, to the glory of God
the Father. This kingdom, which is exercised by a Kedeemer, doth
not vacate or make void our duty to God. No ; this new dominion is
not destructive of the former, but accumulative ; that is, it doth not
abolish the power and right which God hath to govern ; that continu-
eth still, and will continue as long as man receiveth his being from God,
and the continuance of his being by daily providence and preservation ;
106 SERMON UPON LUKE XIX. 14.
but this is superadded to the former. Christ is Lord to the glory of
God the Father : the right of governing is still in God, but the actual
administration is by Christ.
2. There are subjects. Before I tell you who they are, I must pre
mise that there is a double consideration of subjects. Some are subjects
by the grant of God, others are subjects not only by the grant of God,
but their own consent. By divine donation all things are put into the
hands of Christ, and under the power of, the Son ^ of God and our
Redeemer -, so no creature is exempted from his dominion ; no, not the
devils themselves, though revolters and rebels against God : Eph. i. 22,
And hath put all things under his feet, and given him to be head over
all things to the church. Whether they will or no, they are bound
to his absolute dominion and sovereign authority ; and so all men are
subjects of Christ s kingdom, partly by divine obligation bound to be
so, and partly by his overruling providence they are forced to submit
to his disposing will. There is a passive submission to his power,
though not a voluntary subjection to his laws ; but of this we speak ndt
now. The other sort is of those who are subjects by consent, who
willingly give up themselves to the Redeemer, to be saved upon his
terms : 2 Cor. viii. 5, But first gave their own selves to the Lord, and
unto us by the will of God. And so the subjects of this kingdom are
penitent believers. Devils and wicked men are his subjects whether
they will or no ; but all Christ s people are his by a voluntary subjec
tion and consent, or yield up themselves to him by covenant. Now
these I call penitent believers, because both faith and repentance is
necessary to our entrance into this subjection.
[1.] Repentance, that we may lay down our former hostility, and so
enter into confederation and covenant with him. Therefore often
preaching repentance is called preaching the kingdom of God : Mat.
iv. 17, From that time Jesus began to preach, and to say, Repent,
for the kingdom of heaven is at hand ; Mark i. 14, 15, Jesus came
into Galilee, preaching the gospel of the kingdom of God, and saying,
The time is fulfilled, the kingdom of God is at hand ; repent ye and
believe the gospel.
[2.] Faith is required ; for receiving of Christ is made equivalent
with believing : John i. 12, To as many as received him, to them gave
he power to become the sons of God, even to as many as believe in his
name. Now what is receiving of Christ ? To entertain him to the
end for which he was sent of God ; or, in short, to own him as lord
and king; as is explained by the apostle, Col. ii. 6, * As ye have there
fore received Christ Jesus the Lord, so walk in him.
3. The law of commerce between this sovereign and these subjects
(for all kingdoms are governed by laws). Now the law of Christ is
the gospel or new covenant, which is both a rule of duty to show what
is due from us to Christ, and a charter of grace to show what we may
expect from him upon account of his merit and mercy, if we be duly
qualified ; therefore the whole design of the gospel is to bring us to an
humble submission and obedience to Christ s healing and saving
methods ; all the doctrines, precepts, and promises of the gospel tend
to this. The gospel is not only a promise, but a law : Rom. iii. 27,
called a law of faith ; and requireth not only confidence, but obed-
SERMON UPON LUKE XIX. 14. 107
ience : 2 Thes. i. 8, In flaming fire, taking vengeance on them that
know not God, and obey not the gospel ; 1 Peter iv. 17, What
shall be the end of them that obey not the gospel of God ? It is
not enough to profess the gospel, but we must obey the gospel. Some
of the precepts of the gospel are mystical, such as believing in Christ :
1 John iii. 23, And this is his commandment, that we should believe
on the name of his son Jesus Christ/ Some moral, viz., the primitive
duty we owe to God : 1 Cor. ix. 21, Being not without law to God,
but under the law to Christ. Not ai/o/io? but ewo/io<?.
4. Kewards and punishments.
[1.] For punishments. Though the proper intent and business of
the gospel is to bless, and not to curse, yet, if men wilfully refuse the
benefit of this dispensation, they are involved in the greatest curse that
can be thought of : John iii. 19, This is the condemnation, that light
is come into the world, and men love darkness rather than light, because
their deeds are evil ; Heb. x. 29, Of how much sorer punishment,
suppose ye, shall he be thought worthy, who hath trodden under foot
the Son -of God, and hath counted the blood of the covenant wherewith
ye were sanctified an unholy thing, and hath done despite to the Spirit
of grace? It will be more grievous to sin against our remedy than
our bare duty. More aggravating circumstances are in it ; and there
fore, the more it increaseth our torment, not only on God s part inflict
ing, but on our part reflecting upon our sin and ingratitude.
[2.] Kewards. The privileges of Christ s kingdom are exceeding
great.
(1.) For the present, pardon and peace are obtained, both in the
way of justification ; as, Rom. v. 1, Being justified by faith, we
have peace with God, through our Lord Jesus Christ. And also of
sanctification : Gal. vi. 16, As many as walk according to this rule,
peace be on them, and mercy, and upon the Israel of God. This is
the entertainment God giveth to the obedient soul, and the fruit of
Christ s internal government.
(2.) Hereafter, eternal happiness, or an immutable state of glory :
Mat. xxv. 34, Then shall the king say unto them on his right hand,
Come, ye blessed of my Father, inherit the kingdom prepared for you
from the foundation of the world. That is the consummation of the
kingdom of God ; and it shall be the portion of all those that obey
Christ, how despicable soever their condition be in this world : James
ii. 5, Hath not God chosen the poor of this world, rich in faith, and
heirs -of the kingdom which he hath promised to them that love
him?
II. That in all reason this kingdom should be submitted unto
1. Because of the right which Christ hath to govern. He hath
an unquestionable title by the grant of God : Acts ii. 36, Let all
the house of Israel know assuredly that God hath made the same
Jesus, whom ye have crucified, both Lord and Christ. And his own
merit and purchase : Bom. xiv. 9, For to this end Christ both died,
and rose again, and revived, that he might be Lord both of the dead
and living ; which should silence and quiet all rebellious motions.
Hath not God a right to dispose of you : and shall Christ lay down
his life to be head of the renewed estate, and at length be deprived of
108 SERMON UPON LUKE XIX. 14.
that honour, and that merely by the rebellious obstinacy of the
creature ? There can be no hope of exemption. His we must be,
whether we will or no. Our consent and willingness doth not add to
the validity of his title, only aggravateth our sin if we refuse or prove
unfaithful, or maketh our obedience acceptable if we be sincere in it.
Now God is tender of his grant, and Christ of his acquired right and
purchase, that he may not lose the fruit of his death and sufferings.
2. This new right and title is comfortable and beneficial to us. It
was the fruit of God s pity to mankind, to set up a new government,
which might be remedial of our misery, but not destructive of our
duty. It is a full remedy for our misery; for the purpose of it is
to effect man s cure and recovery to God. The scripture always
epeaketh of it as medicinal and restorative : Acts x. 38, God anointed
Jesus of Nazareth with the Holy Ghost, and with power ; who went
about doing good, and healing all that were oppressed of the devil ;
for God was with him. Preaching peace in his name, for he is Lord
of all. So Acts v. 31, Exalted to be a prince and saviour, to give
repentance, and remission of sins, that we might enjoy God s favour,
and live in his obedience. In this new remedial dispensation, God
aimed at the healing of our natures, and the restoring our peace and
comfort, that we might serve him with pleasure and delight, who
otherwise could not think of him without fear and horror, much less
set ourselves to please him with any hope of acceptation.
3. It is by his kingly office that all Christ s benefits are applied to
us. As a priest, he purchased them for us ; as a prophet, he giveth
us the knowledge of these mysteries ; but as a king, he conveyeth them
to us, overcoming our enemies, changing our natures, and inclining us
to believe in him, love him, and obey him : for he doth .not only
convey the benefits, giving us remission of sins, but he worketh in us
the qualifications, giving as well as requiring repentance : Acts v. 31,
He hath exalted him to be a prince and saviour, to give repent
ance. Well, then, since his executive power attendeth upon his kingly
office, we have no reason to dislike it, but to bless God for this part of
his administration. The fruit and effect of it is the gift of the Spirit,
by which all is applied to us ; so that the communication to us is done
this way : His work as a priest lieth with God ; and as a prophet and
king, with us. As a prophet, he maketh way by giving us the good
knowledge of God through the remission of sins ; but he actually
communicateth his benefits to us as our quickening head and king.
4. Our actual personal title to- all the benefits intended to us is
mainly evidenced by our subjection to his regal authority. Certainly
without it we can have no benefit by Christ : Heb. v. 9, And being
made perfect, he is become the author of eternal salvation to them
that obey him. And that agreeth not only with his doctrine, but
example : ver. 8, Though he was a son, yet he learned obedience by
the things he suffered. Now, till this be cleared, we have no rest to
our souls : Mat. xi. 29, Take my yoke upon you, and learn of me, for
I am meek and lowly, and you shall find rest for your souls. It is
good to believe his doctrine as a prophet, to depend upon his merit as
a priest, but if we refuse to obey him, our qualification is not complete,
and other acts are but counterfeit and pretended. For none know
SERMON UPON LUKE XIX. 14. 109
|
him aright but those that obey him ; none depend upon his merit but
those that trust him in his own way, and submit to his healing and
instructing methods. And it is the great mercy and wisdom of God
to state the terms so that poor tender consciences may sooner come
to ease and rest ; for no man, unless strangely infatuated, and slight
in settling his eternal interests, will question his obligation to duties,
but every serious soul will question their claim to privileges, unless
they see good ground and warrant. Now when we plainly demon
strate unto them that their all dependeth upon their receiving Christ
the Lord, and framing themselves to his obedience, they will more
easily hearken to us ; and resigning up themselves to him by covenant,
they more readily put themselves in the way of getting a solid and
unquestionable peace, and so by following their duty are sooner freed
from scruples about their interest ; for if this work be minded, it will
interpret itself, and make itself evident.
5. We shall be unwillingly subject to his kingdom of power if we
be not willingly subject to his kingdom of grace. God s decree is
passed that every knee must bow to Christ, by force and constraint,
or willingly and readily. If by constraint we are subjects, it is our
ruin and destruction ; if willingly, we have our reward. Christ will
utterly destroy the obstinate ; they shall feel the effects of his merely
regal, not his pastoral power : He will break them with a rod of iron,
Ps. ii. 9. But his pastoral rod and staff are a comfort to his people,
Ps. xxiii. 4, for he ruleth them with a saving and gentle government.
Now you are left to your choice ; which pleaseth you best, his iron rod
or his pastoral rod ? to perish with the obdurate world, or to be con
ducted to heavenly glory ? to refuse your remedy, or submit to the
motions of his preventing grace ? Or let me thus express it : Christ,
who is set upon the throne for the exercise of his regal power, hath a
sword and a sceptre in his hand, to subdue his enemies and rule his
people. The sword is his all-powerful providence ; the sceptre is
his all-conquering Spirit. Now it is better to be in the number of
humble and obedient Christians than to continue his obstinate and
spiteful enemies; to consecrate ourselves and all that we have to
him, than to fall a sacrifice to his justice, and the revenges of his
indignation.
6. This government, which we so much stick at, is a blessed govern
ment. Christ himself pleadeth this, Mat. xi. 30, My yoke is easy,
and my burden is light. It is sweet in itself, and sweet in the issue.
It concerneth us much to have good thoughts of Christ s reign and
government, for he doth not rule us for our hurt, or by needless laws,
that have no respect to our good and safety. Look upon them in them
selves ; what hath he required but such a sincere obedience as consists
in purity and charity ? Both which oppress not human nature, but
perfect it, and put an excellency upon us, which others have not :
Prov. xii. 26, The righteous is more excellent than his neighbour;
Ps. xvi. 3, But to the saints that are in the earth, and to the excel
lent, in whom is all my delight. And look upon them in their event
and issue ; all that he hath required is in order to our happiness. If
repentance and faith, it is in order to our pardon and peace : Acts iii.
19, Kepent, that your sins may be blotted out when times of refresh-
110 SERMON UPON LUKE XIX. 14.
ment shall come from the presence of the Lord. If moral obedience,
it is that by holiness he may lead us unto God, without which we
cannot see him and enjoy him, Heb. xii. 14. So that if our sinful
customs have not made us incompetent judges, this government should
be submitted unto and chosen, before liberty and freedom from it ;
for all these things are for our good.
III. What moveth and induceth men so much to dislike Christ s
reign and government.
1. The evil constitution of men s souls. This government is contrary
to men s carnal and brutish affections. Now the flesh is loath to be
restrained and curbed, and therefore the carnal mind is enmity against
God, Kom. viii. 7. Part of this opposition remaineth in the re
generate : Kom. vii. 23, I see a law in my members warring against
the law of my mind ; and Gal. v. 17, For the flesh lusteth against
the Spirit, and the Spirit against the flesh ; and these are contrary one
to the other, so that ye cannot do the things that ye would. There
fore no wonder if wicked men shake ofi" that yoke which they cannot
endure, and galleth them upon all occasions when they would fulfil
their lusts. Hence is it they refuse to be subject to Christ.
2. It comes from an affectation of liberty. Men would be at their
own dispose, and do whatsoever pleaseth them, without any to call
them to an account : Ps. xii. 4, Who have said, With our tongue we
will prevail ; our lips are our own ; who is lord over us ? They
cannot endure strictly to consider what they should say and do. So
they may please themselves, and advantage themselves, they will take
no notice of what is right or wrong, or any superior to whom they
are accountable. I remember it is said, Judges xxi. 25, In those days
there was no king in Israel ; every man did that which was right in his
own eyes. So it is true here. Man, that is prone to all sin and wicked
ness, would have no king or lord over him, be under no government ;
therefore We will not have this man to reign over us/ There is a
false notion of liberty possesseth all our hearts. We take it to be a
power to do what we list, not a power to do what we ought. The ab
surdity of it would soon appear if we considered the mischiefs it would
produce in man s government. If men were under no rule and order,
what monsters of wickedness would they grow ! And the world would
soon prove a stage to act all manner of villanies upon. And the false
hood of it will more appear if we consider man in his relation to God.
He hath no true liberty but such as becometh a creature, whose abso
lute dependence doth necessarily infer his subjection to God, to whom
he is accountable for all his actions. So that his true liberty lieth in
a readiness to obey his proper lord : Ps. cxix. 45, I will walk at
liberty, for I seek thy precepts ; to will and do things pleasing to our
creator, preserver, and redeemer. Again, if man have a liberty, it must
be such a liberty as leaveth him in a capacity to pursue his chief good
and last end. The more we are restrained from this, the more we are
in bondage ; the less, the more free. Certainly the reasonable nature
is under a defect, as it is restrained and disabled from the fruition of
God, or seeking after it ; for man was made for this end, and is so far
fettered as he is kept from it. But this is little minded ; all our desire
is to live at large, and to have none to control us.
SERMON UPON LUKE XIX. 14. Ill
3. It proceeds from the nature of Christ s laws (1.) They are
spiritual ; (2.) They require self-denial.
[1.] They are strict and spiritual precepts, which require the subjec
tion of the whole man to Christ ; thoughts, desires, inclinations, as well
as actions ; The law is spiritual, but I am carnal, saith the apostle,
Horn. vii. 14 ; that is, it requireth inward purity as well as external
conformity. Now men will rather endure any external burdens, how
heavy and hard soever, than Christ s spiritual yoke. Take for an in
stance the pharisaical institutions and Christ s law. For the one, it is
said, Mat. xxiii. 4, They bind heavy burdens, and grievous to be borne,
and lay them on men s shoulders. They had little compassion on the
people, and therefore imposed rigorous and severe ordinances upon
them. But, Mat. xi. 30, Christ saith, My yoke is easy, and my burden
is light. Yet at that time there were more proselyted to the sect of
the pharisees than embraced the doctrine of Christ. Men will part
with anything sooner than their lusts, Micah vi. 6, 7 ; perform costly
sacrifices, deny many of the feelings of nature, and all that they may
keep their beloved sins. The sensual nature of man is such that it is loath
to be crossed, which produceth profaneness and dissoluteness, and men
engulph themselves in all manner of sensualities, because they are loath
to deny their natural appetites and desires, and to row against the
stream of flesh and blood. So the young man is said to walk in the
ways of his own heart and the sight of his eyes, Eccles. xi. 9. But if
nature be to be crossed a little, it is done by some only for a while, and
in some slight manner, and this produceth hypocrisy: Isa. Iviii. 5,
To bow down the head for a day like a bulrush. If this will not
quiet conscience, we are apt to exceed in outward observances and
rigorous impositions, or macerating the body by some by-laws of our
own, and this produceth superstition: Col. ii. 21, Touch not, taste not,
handle not. We place our religion in abstinence from such meats, or
in such penances and exterior mortifications, and so lie bound in chains
of our own making. Thus these three great evils, profaneness,
hypocrisy, and superstition, grow upon the same stem and root. But
when Christ requireth us to serve God in the spirit, to subdue the
heart to him, this we cannot endure. Therefore in all these ways of
religion wherein men walk who would not have Christ to reign over
them, you may still observe they check at his spiritual laws.
[2.] Christ by his laws requireth self-denial : Mat. xvi. 24, If any
man will come after me, let him deny himself, and take up his cross and
follow me. We are to deny our own wit and our own will. Our own
wit or wisdom, so far as it is contrary to Christianity : 1 Cor. iii. 18, Let
no man deceive himself : if any man among you seemeth to be wise in
this world, let him be a fool that he may be wise. To condemn our
own former life wherein we so much pleased ourselves, our own will ;
for none are longer to be at their own dispose : 1 Cor. vi. 19, 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 ? Now men
are so averse from this, that it is a kind of a miracle that any are
brought to deny themselves, and subject all their thoughts and desires
to Christ.
Use 1. Information.
112 SERMON UPON LUKE XIX. 14.
1. It showeth us whence all the contentions arise which are raised
about religion in the world. Some may ignorantly mistake things,
and some proud wits may oppose Christ s prophetical office, contradict
the mysteries of our most holy faith; some may lessen the merit of his
sacrifice, but the most general error is, men will not have him to reign
over them. All the corrupt part of the world oppose his kingly office.
Many that are right in doctrine are yet carnal as to practice. They
acknowledge the redemption of Christ, and justification by faith, but
will not make straight steps to their feet, and live by Christ s laws. I
am sure this is the great damning sin in the orthodox. And as to
doctrine in the reformed part of the world, alas ! what will it avail
you to cry up his merits, while you cannot endure his strict spiritual
precepts ? This is to set the saviour against the lawgiver, the priest
against the king.
2. It informeth us how much they disserve Christianity that will
hear of no injunctions of duty, or mention of the law of faith, or of the
new covenant as a law. Besides that they take part with the carnal
world, who cannot endure Christ s reign and government, they blot out
all religion with one dash. If there be no law, there is no government,
nor governor, no duty, no sin, no punishment nor reward ; for these
things necessarily infer one another. A governor inferreth a govern
ment, and all regular government is by law ; how shall the subjects
else know what is sin and duty ? for Verum est index sui et obliqui.
The law that stateth duty doth give us the knowledge of sin, and with
out a sanction of penalties and rewards all is but an arbitrary direction,
which we may observe or neglect at our pleasure, and no harm or
good come of it. Now these are horrid and uncouth notions, that stab
religion at the very heart.
3. It informeth us what a difficult thing it is to seat Christ in his
spiritual throne, namely, in the hearts of all faithful Christians. The
voice of corrupt nature is, We will not have this man to reign over
us; and till we are brought under the government of Christ, other lords
have dominion over us ; as the prophet speaketh, Isa. xxvi. 13 ; and
they will not easily quit their possession. We are ruled by the devil,
the flesh, and the world. The devil, and we must be rescued from him
before we can be brought into the kingdom of Christ, Col. i. 13. Now
there is old tugging and wrestling to rescue the prey out of Satan s
hands. The world ; Christ s ransom respected that : Gal. i. 4, Who
gave himself that he might deliver us from this present evil world.
And so doth the application of this salvation by the Spirit ; for till we
get rid of the worldly spirit we are not fit for Christ : 1 Cor. ii. 12,
Now we have not received the spirit of the world, but the spirit of
God/ So much as the spirit of the world is deadened in us, so far doth
Christ prevail upon us. So for the flesh. Men are given up to their
own hearts lusts till God changeth them, and care not for God, nor
Christ and his salvation ; brutish appetite and sense governeth them.
But what will be the issue of these things ? See Horn. viii. 13, If ye
live after the flesh, ye shall die. Well, then, to bring us back again
to God, that we may totally resign up ourselves to him, you see what
a power is necessary to vanquish the devil, and save us from the world,
and change our own flesh by his Spirit.
SERMON UPON LUKE XIX. 14. 113
4. It informeth us of the reason why so many nations shut the door
against Christ, or else grow weary of him. You see frequently men
can bear any religion rather than Christianity in its power ; sottish
superstitions, such as were practised and in vogue among the gentiles ;
popery, which is palliated atheism, or gentilism tricked up in a Christian
dress and form, half Christianity ; the form, not the power ; privileges,
not the duties. The world disputeth it with Christ by inches. What
is the reason ? His spiritual kingdom, which is not calculated for the
interest of the carnal world, and altogether draweth us to an heavenly
life and state ; those that submit to it, or would speak of it, exasperate
the world against them, as upbraiding their course of life.
5. It informeth us how ill they deal with Christ who have only
notional opinions about his authority, but never practically submit to
it. Many will say, We must receive Christ as a king, as well as a
priest and prophet ; but do we live accordingly ? Luke vi. 46, Why
call ye me Lord, Lord, and do not the things which I say ? Professed
opinions, unless followed with suitable actions, are but a mockage of
Christ, and a cheat and fallacy that we put upon ourselves. A mock-
age of Christ : Cui res nomini subjecta negatur, is nomine illuditur
He that wants the thing signified by the name is deceived by the name.
They did little honour to Christ who buffeted him and spit upon him,
and all the while cried, Hail, king of the Jews ; so whilst we call
him lord and king, but make little conscience of his precepts, we deny
him the honour in deeds which in words we ascribe to him. So that a
practical sense of Christ s authority and right to govern should be
deeply impressed upon our hearts. When is it practical ? When it
breedeth an awe upon us, and checketh sin ; as the Eechabites were
afraid to transgress the commandment of their father : Jer. xxxv. 6,
They said, We will drink no wine ; for Jonadab the son of Kechab,
our father, commanded us, saying, Ye shall drink no wine, neither ye,
nor your sons for ever. So Joseph, Gen. xxxix. 9, when tempted by his
mistress to lie with her, he repels the temptation, saying, How^can I
do this great wickedness, and sin against God ? So all that have a
reverence of their supreme Lord, you shall find that it works upon all
occasions. If tempted to fleshly lusts, Do this to please thy flesh, they
answer as the apostle Paul, Rom. viii. 12, We are debtors, not to the
flesh, to live after the flesh/ If they be assaulted by the persecutions
of the world, still they have the authority of the great Lord. If threat
ened for speaking in his name, and commanded not to speak at all, or
teach in the name of Jesus, as the apostles Peter and John answered,
Acts iv. 19, Whether it be right in the sight of God to hearken unto
you more than unto God, judge ye ; so I dare not obey the wills of
men, or the inclinations of the flesh, but my great Lord. If Satan would
draw you to any inconvenience, answer as Christ himself did to Peter,
dissuading him from suffering : Mat. xvi. 23, Get thee behind me,
Satan, for thou savourest not the things that be of God, but those that
be of men. When there is something that doth constrain within us,
and urgeth us to a constant obedience ; for Christ, that requireth us to
die unto sin, doth also require us to live unto righteousness ; when the
sense of this becomes as an habit or new nature in us, or the principle
of our course of living, it puts the soul upon obedience ; it constraineth
VOL. XVIII. H
114 SERMON UPON LUKE XIX. 14
us most powerfully to live in him and to him : Col. ii. 6, As ye
have therefore received Christ Jesus the Lord, so walk ye in him ;
ver. 10, Ye are complete in him and Bom. vi. 16, Know ye not
that to whom ye yield yourselves servants to obey, his servants ye are
to whom ye obey, whether of sin unto death, or of obedience unto
righteousness ?
Use 2. Exhortation. If we would distinguish ourselves from the
carnal world, let us resolve upon a thorough course of Christianity, own
ing Christ s authority in all things.
1. If we be to begin, and have hitherto stood against Christ, oh ! let
us repent and reform, and return to our obedience : Mat. xviii. 3,
Except ye be converted, and become as little children, ye shall not enter
into the kingdom of heaven.
2. Kemember that faith is a great part of your works from first to
last : John vi. 27, Jesus answered and said unto them, This is the
work of God, that ye believe on him whom he hath sent. All the
grace and mercy of the new covenant is begun, kept up, and carried
on by faith. We are sincerely to believe on him before we can rightly
obey him.
3. Your obedience must be delightful, and such as cometh from love:
1 John v. 3, For this is the love of God, that we keep his command
ments. Believers are not called to the obedience of slaves, nor to be
acted only by the fear of hell, but to the obedience of sons and children,
that you may obey with love and delight. Forced motives endure not
long ; fears will abate, and then your duty be neglected. Love should
be as a new nature, and the habitual constitution of our souls ; and you
should act not as driven to obedience, but as inclined to it, and delighted
in it: Ps. xl. 8, I delight to do thy will, God ; for this is a sove
reignty, not forced upon us, but consented unto.
4. Your obedience must be very circumspect and accurate: Heb. xii.
28, Having received a kingdom which cannot be moved, let us have
grace, that we may serve God acceptably, with reverence and godly
fear. A kingdom may be received, either by a king to govern, or sub
jects to be governed. A king to govern : Luke xix. 12, A certain
nobleman went into a far country to receive a kingdom. Or subjects
to be governed, when we submit to the sovereign, to enjoy the privileges
which belong to that kingdom. So we must serve him with reverence
and godly fear ; for boldness in sinning, and coldness in duty, is a
depreciation of his majesty. He is a great king/ as God pleadeth
it when they brought a corrupt thing for a sacrifice, Mai. i 13. No
terrors comparable to his frowns, no comforts to his smiles. So Ps. ii.
11, Serve the Lord with fear, rejoice with trembling. Obey him
most circumspectly, with all carefulness, watchfulness and diligence,
making it your chief business to please him.
5. It is a considerable part of our work to look for our wages, or
expect the endless blessedness to which we are appointed: Titus ii. 13,
Looking for the blessed hope, and the glorious appearance of the
great God ; Col. iii. 1, 2, If ye be risen with Christ, seek those things
which are above, where Christ sitteth at the right hand of God : set
your affection upon things above, and not upon the earth ; Phil. iii. 20,
1 But our conversation is in heaven, from whence we look for a Saviour,
SERMON UPON LUKE XIX.
115
the Lord Jesus Christ. That we may see that we have considerable
motives to do what Christ require th of us. It is for our master s honour ;
and besides, it puts life into our work, and maketh our painful
obedience comfortable and sweet to us ; for all this is but the way to
eternal life.
6. The reign of Christ doth not only establish your duty, but is the
ground of your safety ; for he is set down upon the throne of majesty,
to protect his subjects and destroy his enemies. Besides the endless
reward in another world, there are many evidences of his goodness, and
signal preservations and deliverances in this world ; at least peaceable
opportunities of serving him, while he hath a mind to employ us. He
can powerfully support us against all our enemies : Isa. xxxiii. 22,
The Lord is our judge, the Lord is our lawgiver, the Lord is our king ;
he will save us. As a sovereign protects his subjects that continue
loyal to him, so will Christ be our sovereign. Upon this confidence
must we carry on our obedience, notwithstanding opposition : 1 Tim,
iv. 10, For therefore we both labour and suffer reproach, because we
trust in the living God, who is the Saviour of all men, especially of
those that believe/
7. One part of our obedience helpeth another, sets the soul in a right
posture ; as in the wheels of a watch, the whole motion is hindered
by a defect in a part : the less complete you are in all the will of God,
the more difficult will it be.
UPON LUKE II. 52.
And Jesus increased in wisdom and stature, and in favour with
God and men. LUKE ii. 52.
THESE words are spoken of our Lord Jesus Christ. In them two things
are observable (1.) Christ s growth ; (2.) The consequent of it.
1. Christ s growth, both as to body and soul : He increased in wisdom
and stature.
2. The consequent of it : He attracted the love of God and men.
The point I am to speak of is this
Doct. Jesus Christ himself, in respect of his human nature, which
consisteth of body and soul, did grow and improve.
1. Let us state this growth of Christ.
2. Give you the reasons of it. For stating it
[1.] Certain it is that there are two distinct natures in the person of
Christ, divine and human ; the one infinite and uncreated ; the other
created and finite ; for he is Emmanuel, God with us, Mat. i. 23 ;
Of the seed of David, and yet declared to be the Son of God with power,
Eom. i. 3, 4 ; The Word was made flesh, John i. 14 ; The man God s
fellow, Zech. xiii. 7 ; A child, yet the everlasting Father, Isa. ix.
6 ; born at Bethlehem, yet his goings forth were from everlasting,
Micah v. 2 ; The bud of the Lord, and the fruit of the earth, Isa. iv. 2.
Now according to this double nature, so must his growth be determined :
surely not of the divine nature ; for to the perfection of it nothing can
be added ; an infinite thing cannot increase. So his knowledge is in
finite ; he knew God, and all things.
[2.] In his human nature there are two parts his body and his soul.
The text saith he grew in both. As to his body, and growing in stature,
there is no difficulty. As to his soul, the doubt is whether he grew
really, or in manifestation only. I think really his soul improved in
wisdom, as his body in stature ; as others of his age are wont to ripen
by degrees. In the same sense that he is said to increase in stature, he
is said also to increase in wisdom, for both are coupled together ; and
he increased in stature really, in deed and in truth ; so that he daily
became a more eminent person in the eyes of all.
[3.] It is not said he grew in grace, but in wisdom. To want degrees
of grace cannot be without sin. And our high priest was holy, harm
less, undefiled, separate from sinners, Heb. vii. 26 ; yet his knowledge
as man was perfected by degrees. We always grow in knowledge:
SERMON UPON LUKE II. 52. 117
Follow on to know the Lord. He was ignorant of some things, as the
day of judgment ; for in Mark xiii. 32, it is said, But of that day and
hour knoweth no man, no, not the angels which are in heaven, neither
the Son, but the Father. His divine nature was ignorant of nothing ;
but as to his human, he was ignorant of it. Some say he knew it not
to reveal it ; so the Father may be said not to know it as well as the
Son. This simple nescience was no sin.
[4.] This knowledge or wisdom wherein Christ grew may be under
stood thus
(1.) There is the habitual knowledge, and the actual apprehension of
things. Christ had the foundation and root of all knowledge when
conceived by the Spirit, from his very conception ; but the actual know
ledge came afterwards. He had the spirit of wisdom and promptness
of understanding, but the act of knowing is as occasion is offered.
(2.) There is a knowledge of generals, when singulars arc not
actually known. So Christ was deceived in the fig-tree, Mat. xxi. 19 ;
and he inquireth for Lazarus grave : John xi. 34, And he said,
Where have ye laid him ?
(3.) There is a knowledge intensive and extensive. Intensive, a clear
knowledge ; extensive, to more objects. Christ grew in both. He grew
as to clearness of apprehension, and as he knew more objects.
(4.) There is a knowledge infused and experimental ; so Christ knew
more by experience : 2 Cor. v. 21, Who knew no sin ; that is, by
experience in himself ; and Heb v. 8, He learned obedience by the
things which he suffered.
2. For confirmation (1.) By scripture ; (2.) By reason.
[1.] By scripture. Next the text take that, Isa. vii. 14-16, Behold,
a virgin shall conceive, and bear a son, and shall call his name
Immanuel : butter and honey shall he eat, that he may know to refuse
the evil and choose the good : for before the child shall know to refuse
the evil and choose the good, the land that thou abhorrest shall be for
saken of both her kings. The child spoken of should not be any
fantastical appearance, or mere imaginary matter, but a very man-child,
fed and brought up with such food as other children were, that by
growing up he may come to years of discretion. He should have such
notice of good and evil as children usually have when the use of reason
and understanding begins first to put out and exercise itself ; as Deut.
i. 39, Your children which in that day had no knowledge between good
and evil ; that is, had no ability to discern the one from the other. So
that Christ was as other infants, bating only his nearness, to the godhead.
The sun is the sun still, at morning or at high noon ; yet at first rising
it is more glorious than any other creature. Well, then, the gift of the
Holy Ghost showed himself in him, and was acted and discovered
according to the progress of his age, and the increase of bodily strength.
At twelve years old he disputed with the doctors.
[2.] By reason.
(1.) He every way made himself like man, except sin : Heb. iv. 15,
For we have not an high priest which cannot be touched with the feel
ing of our infirmities, but was in all points tempted like as we are, yet
without sin. He was carried nine months in the womb of the blessed
Virgin.
118 SERMON 1 UPON LUKE II. 52.
(2.) As his capacity was enlarged, so his wisdom discovered itself ;
and the power that was in him showed forth itself. In us, as the body
increaseth, so the powers of the reasonable soul are increased also.
(3.) The effects of the personal union were communicated to the
human nature, non necessitate naturce, sed Ubertate voluntatis ; not by
necessity, but free dispensation. As to all creatures, God considereth
what is profitable, and may make them useful in the state wherein he
will employ them. So to Christ ; he knew all things that were necessary
for the execution of his office. So God hid from or revealed to his
human nature according to his pleasure.
(4.) The divine nature did by degrees show itself in him, lest before
the time it should be too prodigious, and not so suiting to the dispen
sation of the gospel, which is a dispensation of faith, not of sense, and
so hinder the beautiful order of it, which from inconspicuous beginnings
was to be carried on to a great increase. His kingdom was from a
grain of mustard-seed to grow up into a tree ; so in his person, he was
from a state of childhood to grow up into the stature of a perfect man,
and then to suffer and die ; which might have been impeded and
hindered if those things which were to be done by him as a man were
done by him as a child.
(5.) There was need of a continual growth, that there might be a
distinction between the state of his humiliation and exaltation. As in
us, we know now but in part, but then that which is perfect will come,
1 Cor. xiii. 9, 10 ; so in Christ, he was to know somewhat as a child,
more as a man. And there is a distinction between what he knew as a
man in the state of his humiliation, and what he knoweth now in the
state of his exaltation. He still knew what was necessary to his office :
John v. 27, And he hath given him authority to execute judgment
also, because he is the Son of man. He exerciseth lordship over all
things, therefore his knowledge is as vast as his empire. In Judea he
knew those he conversed withal, yea, he knew their hearts ; but now all
judgment is put in his hand. And herein is nothing asserted unworthy
of Christ ; for as the divine nature did ia some manner shut up and
conceal and hide its majesty in itself during the humiliation of the Son
of God, that it might not discover that dignity which appeared in his
exaltation, so the spirit of wisdom was held in and restrained, that it
might not presently put forth its perfections, but by little and little
according to the state of Christ.
Use 1, Is to teach us to admire the condescension of the Son of
God, who submitted to all our sinless infirmities, and would grow, and
be improved in soul as well as body.
1. The oftener we think of this, the more should our hearts be filled
with reverence at this stupendous mystery. It is without controversy
great, that the Son of God should be as other infants ; be carried nine
months in the womb, be suckled, swaddled, brought up as other
children, and grow in wisdom and stature as they do. Is this the
great God that made all things, and governeth all things at his plea
sure ? Is this the fountain of wisdom, and the author of all perfec
tion ? Yes, it is he. But this abasing is for our sakes. The begin
ning of his humiliation was in the very womb, the progress of it from
the cradle to the grave.
SERMON UPON LUKE II. 52. 119
2. If Christ grew in wisdom, so must we : 2 Peter iii. 18, But
grow in grace, and in the knowledge of our Lord and Saviour Jesus
Christ. We have not only incapacity, but the veil of ignorance. It
is little we know of God at our best. Therefore let us open and ripen
by degrees, from good going on to better, that we may be best at last.
When it is declining time with the outward man, yet the inward man
may be renewed day by day, 2 Cor. iv. 6. Long use of means and
many experiences should perfect us. Therefore let there be a continual
progress in grace and knowledge, till we grow to a perfect man in
Christ Jesus, Eph. iv. 13. To be a child of days is as monstrous a
thing as to keep to the stature of a child when thirty or forty years
old. So it is in Christianity : Heb. v. 12, When for the time ye ought
to be teachers, ye have need that one teach you again the first prin
ciples of the oracles of God. When God hath given us means to
improve our knowledge, it is inexcusable to be ignorant.
3. It informeth us that ignorance from natural defect and imper
fection is no sin ; for Christ was ignorant of some things, especially
in his childhood. Ignorance may arise from several causes
[1.] From want of revelation. We are not bound to know a
thing never revealed to us : Deut. xxix. 29, The secret things belong
to the Lord our God, but those things which are revealed belong to us
and our children for ever.
[2.] From the sublimity or excellency of the matter to be known.
It is above our capacity : Ps. cxxxi. 1, I do not exercise myself in
things that are too high for me/ We are to understand what is
revealed, and must improve ourselves more and more.
[3.] From neglect of the means God hath given man to improve
his knowledge. This will be charged on man as a great crime,
especially of things necessary, or such as concern our everlasting
salvation, or conduce thereunto. Many have time and teaching
enough, but they wofully misspend it, and are ignorant of the principles
upon which the knowledge of other things doth depend, and so are
incapable of farther instruction, or the higher points of the gospel.
This doth not excuse, but is a great sin.
[4.] From natural defect ; as in mad folks and naturals, and for a
time children. Now this is not culpable, and is not charged upon
man at his. last trial ; for God accepteth according to what a man hath,
and not according to what a man hath not : 2 Cor. viii. 12, For if
there be first a willing mind, it is accepted according to that a man
hath, and not according to that he hath not.
II. The consequence ; as he increased in wisdom and stature, so he
increased in favour with God and man ; that is, he obtained a testi
mony of the favour of God, and the general love and good-will of
men. The same is said of Samuel : 1 Sam. ii. 26, And the child
Samuel grew, and was in favour both with the Lord, and also with
men ; that is, he was acceptable to God and men. God s favour is
that by which he loveth his image. The more conspicuous the image
of God is in any creature, the more is God delighted in that creature.
Now there was more of the image of God to be seen in Christ a
youth than in Christ a child ; which is no more unworthy of Christ
than to be a child.
120 SERMON UPON LUKE II. 52.
Doct. The more true and saving wisdom men have, the more
acceptable they are to God, and many times to men also.
Prov. iii. 4, So shalt thou find favour and good understanding in
the sight of God and man ; that is, acceptation and good success. So
it is said of the primitive Christians, whilst Christianity was in its
simplicity, Acts ii. 47, That they praised God, and had favour with
all the people. They praised God, as being acceptable to him, and
received his blessing ; and men had reverence and esteem for them :
Prov. xxii. 11, He that loveth pureness of heart, for the grace of his lips
the king shall be his friend ; that is, a man that keepeth exactly to his
duty, he hath an holy boldness, and a grace in his speeches, which many
times, by the blessing of God, procureth him favour with great ones.
But a question or two must be considered.
Quest. 1. How is it possible to please God and men, since they that
please God are hated by the world ? John v. 19, Because ye are not
of the world, but I have chosen you out of the world, therefore the
world hateth you ; and 2 Tim. iii. 12, All that will live godly in
Christ Jesus must suffer persecution ; and they that please the world
cannot be the servants of God, Gal. i. 10.
Ans. 1. We ought to carry it so that our life may be pleasing to
God and approved of men. That is our duty, whatever the event be :
Acts xxiv. 16, And herein do I exercise myself, to have always a
conscience void of offence towards God and towards men ; 2 Cor.
viii. 21, Providing for honest things in the sight of the Lord and in
the sight of men. Just and holy things must we provide, that evil
men may have no cause to reproach us, and good men may be edified
by our example. A life then it must be that is pleasing to God, and
deserveth to be approved of men, that if they hate us, we may not be
in fault : 1 Cor. x. 32, Give no offence, neither to Jews nor to gentiles,
nor to the church of God. Many times men bring trouble upon
themselves by their own folly.
2. There is a difference between convincing men and having a
testimony in their consciences, and humouring them in their sin. It
is humouring them in their sin which is man-pleasing, inconsistent
with the pleasing of God. But to be made manifest first to God, and
then in their consciences, is another thing, 2 Cor. v. 11. We must not
please them by joining with them in their sin. We buy the approba
tion of men at too dear a rate, if we buy it by the breach or neglect of
our duty to God.
3. Though men like not the way of godliness so as to embrace it
and follow it, yet they admire it : Prov. xii. 26, The righteous is more
excellent than his neighbour ; and Mark vi. 20, Herod feared John,
knowing that he was a just man and an holy. The evidence of their
consciences doth compel them to approve and honour them.
Quest. 2. How far is it lawful to mind the approbation of men, or
to make it any motive to us ? Since it is said, John v. 44, How can
ye believe, that receive honour one of another, and seek not the honour
that cometh of God only ?
Ans. 1. We are not to cast off all respects to a good name, because
it is an excellent blessing : Prov. xxii. 1, A good name is rather to be
chosen than great riches, and loving favour rather than silver and
SEEMON UPON LUKE II. 52. 121
gold. It is of great use for our service and safety. The credit of
religion dependeth much on the credit of those that profess it. Now,
that we may not be a disgrace to Christ, nor act as blemished instru
ments, we must endeavour to preserve a good name. A pastor of the
church must be one that hath a good report of them that are without,
lest he fall into reproach and the snare of the devil, Sta/SoXo?, the
slanderer, 1 Tim. iii. 7. The rather must we mind this, because men
first make shipwreck of a good name, and then a good conscience ;
and he that is lavish of his credit is very seldom tender of his con
science. And it is of great use for our safety. Infamy cast upon the
people of God is a forerunner of more trouble, and showers of slanders
are a forerunner of the grievous storms of mischief and persecution.
The devil is first a liar and then a murderer, John viii. 41. In the
primitive times they did invest Christians with bear-skins, and then
bait them as bears ; first count them offenders, and then prosecute
them as such. The devil is afraid to meddle with unstained innocence.
Valens the emperor spared Paulinus out of reverence to the unspot-
tedness of his life. Therefore, since it is a great part of our security
and protection against violence, it must not be slighted.
2. This must not be our first and chief motive ; that is the favour
of God : 2 Cor. v. 11, But we are made manifest unto God, and I
trust also are made manifest in your consciences. The approbation
of God must be chiefly sought after ; we are not sincere without it ;
for sincerity is a straight and sincere purpose to please God in all
things. The approbation of men must rather follow than be aimed
at. Laus humana non appeti debet, sed sequi. This is the consequent
of well-doing, not our proper scope. Gloria bene appetitur, niliil male
agenda contra ipsam, et bene appetitur, 1 nihil male agenda propter
ipsam. Credit is well sought when we do nothing ill against it, and
when we do nothing ill to obtain it.
3. The favour of men may be sought when we take it as the fruit of
the favour of God ; for all good cometh from his favour. He giveth
it us by his secret influence on the hearts and counsels of men : Prov.
xvi. 7, When a man s ways please the Lord, he maketh even his
enemies to be at peace with him. He made Laban and Esau kind to
Jacob. God can procure unthought-of favour by . his Spirit ; either
bridle their rage, or dispose them to show you favour. Sometimes he
casts a terror into the hearts of enemies, and sometimes inclineth them
to show favour ; as Jacob when he met with Esau : Gen. xxxiii. 4,
Esau ran to meet him, and embraced him, and fell on his neck, and
kissed him. So Joseph found favour with Potiphar, Gen. xxxix. It is
God that maketh friends for us, when we seem to be destitute and lost
in ourselves. It is not our merits, much less our compliances, that
procures it.
4. It is the glory of God, and the honour of the gospel, and the
safety of religion, which should be our chiefest aim and scope in all
these things : Mat. v. 16, Let your light so shine before men that they
may see your good works, and glorify your Father which is in
heaven ; and 1 Peter ii. 12, That they may by your good works,
which they shall behold, glorify God. And because it is not our main
1 Qu. contemnitur ? ED.
122 SERMON UPON LUKE II. 52.
aim, if it come, we should not be over-affected with it. If it come not,
we should not be over-troubled ; but in good and bad report we should
approve ourselves to be the faithful servants of the Lord, 2 Cor. vi. 6.
Man s judgment is not to be stood upon ; God will not ask their vote
and suffrage for our admission into eternal glory. As we must not
forfeit it by any fault of our own, so we must not desire it as our great
happiness ; in this, as well as in other temporal things, we must refer
all to God.
Quest. 3. But what wisdom is requisite that we may increase in
favour with God and man ?
Ans. 1. In the general, an innocent holy conversation is that which
procureth a good name, and respect with God and man. It will
certainly be accepted with God ; and as to men, you cut off occasion
from them that do desire occasion : 1 Peter iii. 16, Having a good
conscience, that whereas they speak evil of you as evil-doers, they may
be ashamed that falsely accuse your good conversation in Christ. Live
down reproaches by a clear innocency.
2. More particularly, by making conscience of morals rather than
rituals: Horn. xiv. 18, He that in these things serveth Christ is
acceptable to God and approved of men. The weighty matters, piety,
justice, charity, these carry their own evidence with them, and bespeak
their references in the consciences of men. Will the world value a man
for his zeal for or against ceremonies, when other things do not answer ?
Suppose he be in the right, yet who will regard a man purely for his
Tightness in opinion ? It is hypocrisy, condemned of God, and not
very well liked of man, to tithe mint and cummin, and not very well
regard the weightier things of the law : Mat. xxiii. 23, Woe unto you,
scribes and pharisees, hypocrites ! for ye pay tithe of mint, anise, and
cummin, and have omitted the weightier matters of the law, judgment,
mercy, and faith : these ought ye to have done, and not to leave the
other undone.
3. Yet more particularly, though men care not for piety, yet they
care for righteousness and duties of the second table. We have more
light in things that are inferioris hemisphcerii, of the lower orb and
rank ; and though we are not to neglect the other, yet these must have
a chief part in our practice : Horn. xii. 17, * Providing things honest
in the sight of men. There justice, truth, equity are regarded as
conducible to the good of human society, and men are wise in their
own matters.
4. Once more, love, kindness, gentleness are very taking in the
world, and our religion excludeth them not, but recommendeth them
to us : Kom. v. 7, For scarcely for a righteous man will one die, yet
for a good man some would even dare to die. For a man of a rigid
innocency scarce any would die, but for a good and bountiful man
some would even dare to die. The contrary is observed of the Jews,
who had a .bitter zeal : 2 Thes. ii. 15, They please not God/and are
contrary to all men. Therefore we should study to excel in those
things that are good. To be good should be our constitution, and to
do good the business of our lives.
Use. To press us to get and increase in this heavenly wisdom,
whereby we may get the favour of God and men.
SERMON UPON LUKE II. 52. 123
1. We must seek to get the favour of God above all things, which
is the life of our lives and the joy of our hearts : Ps. xxx. 5, In his
favour is life ; and Ps. iv. 6, 7, Lord, lift up the light of thy coun
tenance : thou hast put gladness into my heart, more than in the time
when their corn and wine increased. That should be our chief care ;
direction, preservation, blessing do all depend upon it. The favour of
God is either mercy or grace. Oh ! seek this, in the first place, that
you may have the love of God and the comfortable effects of it : Kom.
ii. 29, Whose praise is not of men, but God/
2. Seek also the favour of men. Let us be careful not to offend
them, but seek their favour, and that both of the good and bad. The
good, that they may help you in the way to heaven, and you may be
edified by them ; the bad : Col. iv. 5, Walk in wisdom towards them
that are without, redeeming the time. There is great wisdom
required in a Christian s carriage towards the carnal and profane, lest
we scare them from Christ, or give them occasion to speak evil of
religion : 1 Tim. v. 14, Give no occasion to the adversary to speak
reproachfully ; and 2 Cor. vl 3, Giving no offence in anything, that
the ministry be not blamed.
SERMON UPON PHIUPPIANS II. 7.
But made himself of no reputation. PHIL. ii. 7.
THE apostle, to cure their pride, which was the cause of their divi
sions, urgeth Christ s example. His lowliness and humility is set forth
by two things terminus a quo and ad quern, or the height of eleva
tion wherein he stood, and the depth of humiliation to which he conde
scended. The former, ver. 6, the latter in the 7th and 8th verses.
1. The height wherein he stood : ver. 6, Who being in the form of
God, thought it no robbery to be equal with God. That phrase is to
be regarded, vTrdp^ov ev pop^y 0eov, being in the form of God. By
the form of God is meant the divine essence, as clothed with glory and
majesty. As the form of a servant is really a servant, so his being in
the form of God showeth that he was from all eternity true God,
adorned with divine splendour, glory, and majesty. The other phrase,
ov% apTrcvy/jbov r)<yrj(TaTo TO elvai laa @e<w, he thought it no robbery to be
equal with God, signified that this doth justly and naturally belong to
him, and was not usurped by him. The devils were thrown out of
heaven for usurping divine honour : 2 Peter ii. 4, God spared not the
angels that sinned, but cast them down to hell, and delivered them into
chains of darkness, to be reserved unto judgment ; and Jude 6, And
the angels, that kept not their first estate, but left their own habitation,
he hath reserved to everlasting chains under darkness, unto the judg
ment of the great day. They were not contented with the place they
were in, but would be independent of themselves, equal to God, by
usurpation and robbery ; and so, instead of angels, became devils. But
Christ is not God by usurpation, but God by nature; he was not
thrust down, but came down.
2. His exinanition and abasement, which is (1.) Generally set
forth ; (2.) Particulars are mentioned.
[1.] Generally, efcevaa-ev eavrbv, He made himself of no reputation,
in the text ; eraTreivwo-ev eavrov, He humbled himself, ver. 8.
[2.] The particulars are his incarnation, mean life, and accursed
death. Let us stand a little, and consider this condescension by com
paring the terms. That the creator should stoop so low as to become
a creature, and go down from the form of God to the form of a servant,
from equality with God to subjection to men, from being Lord of all
to a state of obedience, and that obedience carried on in the way of
the most perfect self-denial, Obedient to the death, and that death
SERMON UPON PHILIPPIANS II. 7. 125
clothed with all the circumstances that might make it grievous, it was
painful, ignominious, and accursed.
I shall insist only on the general description of it, eKevaxrev eavrbv,
He made himself of no reputation ; emptied himself, lessened him
self ; in the next verse, humbled himself/
Doct. That the Lord Jesus did for our sakes empty, lessen, and
humble himself.
I shall open three things (1.) How far Christ was lessened;
(2.) That this was his own voluntary act ; (3.) That this was for our
sakes.
I. How far Christ was lessened. It chiefly lieth in these two
things (1.) Obscuring his godhead ; (2.) Abatement of his dignity.
1. His godhead was obscured by the interposing veil of our flesh. He
did empty himself of that divine glory, splendour, and majesty which
before he had ; not by ceasing to be what he was, but by assuming some
thing to himself which he was not before, viz., the infirmity of the human
nature, which did for a time hide his divine glory, so that little of it did
appear, and that to some few only that narrowly observed him : John
i. 14, We beheld his glory, the glory as of the only-begotten of the
Father. To the generality it was otherwise : Isa. liii. 2, He shall
grow up before him as a tender plant, and as a root out of a dry ground ,
he hath no form or comeliness, and when we shall see him, there is no
beauty that we should desire him. As the covering in a dark lantern
hideth the light from shining forth, so did the human nature obscure
his divine glory : for he assumed not this nature as it shall be in heaven,
perfectly glorified, but as it is now since sin entered into the world,
clothed with manifold infirmities. He came in the form of a servant,
not of a glorified saint. The apostle, Bom. viii. 3, calleth it, The
likeness of sinful flesh. The estate and condition of his assumed flesh
was exposed to all those infirmities which in us are the punishment of
sin. Though he continued still infinite, eternal, and omnipotent, and
in his greatest abasement was still the Lord of glory, yet his exter
nal habit and appearance was that of a mean afflicted man ; and the
divinity, though not separated, withheld its influence, to leave the
human nature to suffer whatever the humanity was capable of. As it
exposed the soul to desertion, so the body to all manner of sufferings,
and death itself.
2. His dignity was lessened, and there was a depression of the
glory of his former state, that which the Komans called capitis
diminutio, a lessening of state and condition. The eternal Word set
himself at nought, lessened and humbled himself from the condition
of being Lord of all to that of a subject and ordinary man : Gal. iv. 4,
But when the fulness of time was come, God sent forth his Son, made
of a woman, made under the law. From a judge of the world he be
came a party. It was a condescension of God to take notice of man s
misery : Ps. cxiii. 6, Who humbleth himself to behold the things that
are in heaven and in the earth. Much more to make a party in it,
and to be found among the miserable.
Three steps of condescension we may eminently take notice of
[1.] That Christ, who thought it no robbery to be equal with God,
is made less than God : John xiv. 28, My Father is greater than I ;
126 SERMON UPON PHILIPPIANS II. 7.
compared with John x. 30, I and my Father are one/ As mediator
incarnate, he undertook an office designed him by God, and obeyed
him in all things. They are one in essence, yet the Father was
greater than he ; not as he was God, but man and mediator, and in
his present state of humiliation. For he bringeth it there to prove
that, by departing out of the world then, he should be exalted to a
more glorious estate than that in which he was during his abode upon
earth, because the veil should then be laid aside, and that glory which
he had with God before the world was made should fully appear :
John xvii. 5, And now, Father, glorify thou me with thine own self,
with the glory which I had with thee before the world was/
[2.] That he was not only lesser than God, but lesser than the
angels, rjKarrwcras avrov ftpa^v n Trap ayyeXovs, Heb. ii. 7, Thou
madest him a little lower than the angels, or for a little time, the
time that he spent here on earth. Man is inferior to an angel, as
man, in the order of being ; much more as mortal, for the angels never
die ; therefore his very incarnation and liableness to death was a great
lessening of his dignity. Though the incarnation of Christ was the
exaltation of our nature, yet it was the depression and humiliation of
the Son of God. God could stoop no lower than to become man, and
man could be advanced no higher than to be united to God.
[3.] That in the human nature he was depressed beyond the ordinary
condition of man. For he came in such a form and course of life as
was beneath the ordinary rate of mankind : Ps. xxii. 6, I am a worm,
and no man, a reproach of men, and despised of the people/ So Isa.
liii. 3, He was despised and rejected of men, a man of sorrows and
acquainted with griefs, and we hid as it were our faces from him ; he
was despised, and we esteemed him not ; as a vile and abominable
creature, both despised, and rejected, scarce deemed worthy the name
of a man, or to have any converse and fellowship with them. It is in
Hebrew, D^TT bin the leaving off of a man; as if we should say, the
very list and fag-end of mankind ; so low and mean that the nature of
man can hardly descend lower : Mark ix. 12, The Son of man must
suffer many things, and be set at nought ; it is egovSevadfj, made
nought worth, or nothing. Thus did he appear in the meanest and
most abject form of mankind, not in any glorious estate and majesty.
Survey the whole course of his life ; he was born of a poor virgin, and,
instead of a better place, laid in an inn ; which probably being taken up
by persons of great quality, he was laid in the basest place of the inn,
in a manger. His birth was revealed to poor shepherds, not to em
perors and kings, not to Csesar at Home. Presently after his birth he
was banished together with his mother into Egypt, and exposed to the
troubles and toils of a long journey into a strange country for refuge.
Afterward, till he appeared in his ministry, we read little of him. His
supposed father a carpenter, and he himself called so : Mark vi. 3, Is
not this the carpenter ? He made yokes and ploughs, saith Justin
Martyr. Certainly it is probable that, as he submitted to other parts
of the curse, so this : In the sweat of thy brows shalt thou eat thy
bread. In the course of his ministry he suffered many affronts and
reproachea Surely his life was a life of sorrows. We find him beg
ging water when thirsty, John iv. 9 ; that a fish paid tribute for
SERMON UPON PHILIPPIANS II. 7. 127
nim, Mat. xvii. 27. He had little money, and had no certain resi
dence and place of abode, but lived by contribution : Mat. viii. 20,
* The foxes have holes, and the birds of the air have nests ; but the Son
of man hath not where to lay his head. . At his death, never was
child of God under so much misery as Christ himself. His own
heavens, his own Father, his own godhead, did hide their face and
consolation from him. God s wrath pressed the weight of punish
ment, with the full power of justice, both upon his soul and body.
Those for whom he died despised him. He himself, being emptied of
all things which make men respected in the world, was depressed lower
than any man, and was as a worm to be trod upon. He was made a
matter of common talk and reproach in all men s mouths, condemned
by the ruling part of the world, and set at nought by the basest of the
people, derided and scorned in his most holy behaviour, his bitter
sufferings made matter of sport and laughter, malice feeding itself
with pleasure upon his pain and misery, and expressing itself with the
basest signs of mocking which disdain could devise, flouting at his
saving doctrine, and insulting over him as if he had neither been the
Son of God nor an honest man ; and all this was counted little enough
for satisfaction of justice, exacting of him the due punishment of our
sins.
II. That this was his own voluntary act. He made himself of no
reputation. You may read that men set him at nought : Acts iv. 11,
This is the stone which was set at nought of you builders. Nay,
we read, Heb. ii. 7, Thou madest him a little lower than the angels.
It was an act of God himself ; yet on Christ s part it was voluntary,
undertaken for the glory of God and the good of men. It was not
imposed upon him by constraint, without his consent, or against his
will. An act of love and an act of obedience are truly consistent. A
punishment is imposed upon us against our will, but here was a volun
tary susception of our burden. None of this was due to him upon his
own account, but ours. It was no punishment for his self-exalting,
but an act of gracious condescension. This appeareth in scripture two
ways
1. In that what he was to do and undergo was proposed to him,
and he willingly accepted of the terms and conditions. When no
kind of sacrifices and offerings were sufficient to take away sin and
save sinners, then he said, Lo, I come to do thy will, Heb. x. 6, 7.
It was told him what it would cost him if he would deliver and save
mankind ; all was written down in God s book ; that he must be made
under the law, take upon him the form of a servant, make his soul an
offering for sin. How did he like these conditions ? I was not, saith
he, rebellious, neither turned away back, Isa. 1. 5. No ; he refused
not the terms, but cheerfully submitted to them : I delight to do thy
will, God. He delighted in the thoughts of it long ere it came
about: Prov. viii. 31, Rejoicing in the habitable part of the earth,
and my delights were with the sons of men. And when it was to be
actually done, he repented not.
2. The scripture assigneth this work unto the love and condescen
sion of Christ himself, as the next and immediate cause of his engage-
ing in it, and performance of it : Gal. ii. 20, I live by the faith of the
128 SERMON UPON PHILIPPIANS II. 7.
Son of God, who loved me and gave himself for me ; Eph. v. 25,
26, Christ loved the church, and gave himself for it, that he might
sanctify and cleanse it with the washing of water by the word ; Kev.
i. 5, 6, Unto him that loved us, and washed us from our sins in his
own blood/ The apostle telleth us, 2 Cor. viii. 9, Ye know the grace
of our Lord Jesus, that though he was rich, yet for your sakes he
became poor, that ye through his poverty might be rich. He con
descended to a poor and low condition, and suffered therein for our
good, that we might be partakers of the riches of the grace of God.
III. That this was for our sakes. Christ hath a double relation
(1.) As our mediator, redeemer, and saviour ; (2.) As the pattern and
example of holiness in our nature. Both ways it was for our sakes.
1. As our mediator. So he emptied himself that we might be filled
with all grace. He was born of a woman that we might be born of
God : Gal. iv. 4, 5, When the fulness of time was come, God sent
forth his Son, made of a woman, made under the law, to redeem them
that were under the law, that we might receive the adoption of sons ;
2 Cor. v. 21 , He was made sin for us that knew no sin, that we might
be made the righteousness of God in him. He was made a curse
that we might have the blessing: Gal. iii. 13, 14, Christ hath
redeemed us from the curse of the law, being made a curse for us ;
for it is written, Cursed is every one that hangeth on a tree. That
the blessing of Abraham might come on the gentiles through Jesus
Christ, that we might receive the promise of the Spirit through faith.
He was forsaken for a while that we might be received for ever. And,
to speak to the very case, 2 Cor. viii. 9, He was made poor for us,
that we through his poverty might be rich. There are some things
in the mediation of Christ which belong to ministry, others to authority.
Those which belong to ministry, as to be in the form of a servant, and
die ; he must be a man for that. Some things belong to authority,
as to bring us back to God, to make our peace with God, to convey
the Spirit, to vanquish Satan, to raise the dead, to deliver us from hell,
to make us everlastingly blessed ; he must be a God for that ; but so
as first that which is necessary to be done by his manhood be. done
for us ; first the merit of his humiliation was to be interposed before
we could be acquainted with the power of his exaltation. God took
this way, partly because we were to be restored in a way contrary to
that by which we fell. We fell by pride, and we must be restored by
humility. We would be as God, not in a way of blessed conformity,
but cursed self-sufficiency. Therefore, to expiate this pride, God
must become like man, take our nature, and suffer in it Once man,
in the pride of his heart, attempted to be like God ; and God by a
mystery of humility became like man, that he might bring man into
a nearer degree of likeness to God. Partly because the honour of his
justice required it. Keconciliation supposeth satisfaction ; for we are
not at peace with God till his justice be appeased. And the Spirit of
God had not been sent if God had not been at peace with us, for this
is the token of his friendship. And till the Spirit be given to change
both our natures and estate, we have no title to the pardon of sin and
eternal life. Therefore the merit of Christ s humiliation is at the
bottom of all the good we expect from God. Partly because he
SERMON UPON PHILIPPIANS II. 7. 129
delightetli to carry on our salvation by contraries. Christ emptied
himself to fill all things, became poor that we might be rich, brought
life out of death, covered his glory, wherewith he would enrich the
world, under shame and disgrace. In the same way that Christ pur
chased it we obtain it. A Christian is tossed with tempests, and yet
the peace of God preserveth his heart. He hath nothing, and yet
hath all things ; was disgraced in the world, and yet approved of God.
There was nothing stronger than Christ s seeming weakness ; in his
lowest abasement he discovered the greatest power of his godhead.
He satisfied the justice of God, overcame death and his Father s wrath,
triumphed over. Satan, crushed his head when he bruised his heel. The
apostle telleth us, 1 Cor. i. 25, The foolishness of God is wiser than
men, and the weakness of God is stronger than men, TO papov ical TO
aaOeves. The foolish part and the weak part, that which in man s
opinion hath least wisdom or strength in it. Nothing is such a
glorious act of wisdom and power as salvation by Christ dying, Christ
abased ; as also to bring a Christian to heaven by afflictions, rather
than to suffer him to be prosperous in the world.
2. By way of pattern and example. Christ, that came to set open
the way to heaven, would also teach us the way to heaven, not only
by his doctrine, but example. Christ made himself of no reputation,
and therefore we should be dead to the reputation and grandeur of
the world, which is the great diversion and hindrance to the heavenly
life. The apostle, when he bringeth this instance, he saith, Let the
same mind be in you that was also in Christ Jesus, Phil. ii. 5. This
very thing is propounded to our imitation. The Son of God had
wisdom to choose, right to enjoy, power to procure, the best condition
which the world affordeth ; but yet he chose a mean state of life,
subject to many afflictions and sorrows. Here I shall show (1.) The
power of Christ s example in the general ; (2.) What he teacheth us
by emptying himself, or making himself of no reputation,
First, His example hath an alluring power, or great force in moving ;
this is the example, not of an equal or inferior, but of a great person,
one far above us. This great person is Jesus Christ our Lord, the great
messenger of the God of heaven, who came to reclaim mankind from
their vain courses, and to instruct them in the way of life.
[1.] His example is a perfect and unerring pattern ; for his life is
religion exemplified, a visible commentary on God s word. He came
not only to restore us to God s favour by his merit, but to set us an
example : 1 Cor. xi. 1, Be ye followers of me, as I also am of Christ.
Then you cannot err, if you follow Christ in his imitable actions.
[2.] It is an engaging pattern. Christ s submission to a duty
should make it lovely to us. The disciple is not above his lord, nor
the servant above his master : If I then, your Lord and master, have
washed your feet, ye also ought to wash one another s feet, John xiii. 14.
Shall we decline to follow such a leader ? 1 John ii. 6, He that saith
he abideth in him, ought himself also so to walk even as he walked.
Alexander, conqueror of the world, achieved most of his great exploits
by his example. When hardly beset, he would make the first in every
danger and desperate action ; when his army grew sluggish, as laden
with spoils of their enemies, he commanded all his carriages to be
VOL. xvm. I
130 SERMON UPON PHILIPPIANS II. 7.
fired ; and when they saw their king devote his rich treasures to the
flame, they could not murmur if their mite and pittance were con
sumed also. If Christ had only taught us contempt of the world, and
not given us an instance of it, his doctrine would be less powerful.
[3.] It is an effectual pattern. The Spirit of Christ goeth along
with it, as well as his doctrine : 2 Cor. iii. 18, We are changed into
the same image, from glory to glory, even as by the Spirit of the Lord.
His steps drop fatness. He hath left a blessing behind in all the way
that he hath trodden before us, and sanctified it to us, that we may
follow after him with comfort.
[4.] It is a very encouraging pattern ; for he sympathiseth with us in
all our difficulties, having entendered his own heart by experience :
Heb. ii. 18, In that he himself hath suffered, being tempted, he is able
to succour them that are tempted ; Heb. iv. 15, We have not an
high priest that cannot be touched with the feeling of our infirmities,
but was in all points tempted like as we are. He knoweth the weak
nesses and reluctances of human nature in our hardest duties, and will
pity and pardon our infirmities.
[5.] The example of Christ will be armour of proof against all
temptations. The apostle saith here, ver. 5, Let the same mind be in
you which was in Christ Jesus ; and in 1 Peter iv. 1, Forasmuch then
as Christ hath suffered for us in the flesh, arm yourselves also with
the same mind/ If this mind be in you, temptations will have little
force upon you.
Secondly, What he teacheth us hereby.
[1.] Patience under all the indignities we undergo for God s sake in
the course of our pilgrimage : 1 Peter ii. 21, it is said, Christ suffered
for us, leaving us an example, that we should follow his steps. So
Heb. xii. 2, Looking to Jesus, the author and finisher of our faith,
who for the joy that was set before him endured the cross, despising
the shame. Let us be contented to be abased for him. He descended
from heaven to the grave, as low as he could, for us ; therefore let us
submit to any condition for his glory. Some that profess his name
will suffer nothing for him. If they may enjoy him or his ways in
peace and quietness, well and good ; but if trouble arise for the gospel s
sake, immediately they fall off. The most, yea, the best, have a secret
loathness and unwillingness to condescend to a condition of trouble
and distress for the gospel. Now to these I will but propound these
three considerations
(1.) If Christ had been unwilling to die for us and suffer for us, if
the same mind had been in Christ, what had been our estate and con
dition to all eternity ? Without his sufferings we should have suffered
eternal misery. If you would not have Christ of another mind, let the
same mind be in you.
(2.) We cannot lose for him as much as he hath done for us : 2 Cor.
viii. 9, Ye know the grace of our Lord Jesus Christ, that though he
was rich, yet for our sakes he became poor, that we through his
poverty might be rich.
(3.) We are gainers by him if we part with all the world for his sake :
Mark x. 29, 30, There is no man that hath left house, or brethren, or
eisters, or father, or mother, or wife, or children, or lands, for my sake
SERMON UPON PHILIPPIANS II. 7. 131
and the gospel, but he shall receive an hundredfold now in this time,
houses, and brethren, and sisters, and mothers, and children, and lands,
with persecutions ; and in the world to come eternal life. Oh ! then,
do not stand upon terms. The same mind or spirit answerable to Christ
was that of David : 2 Sam. vi. 22, I will be yet more vile than thus.
Christ became vile for us, made himself of no reputation ; and shall
we be flouted out of our religion ? If he had disdained to endure grief
and sorrows, and stood upon befitting terms, what had become of us ?
[2.] Humility. We are far inferior to Christ, and shall we stand so
much upon our reputation? Mat. xi. 29, Learn of me, for I am
ineek, and lowly in heart. Learn of me, not to make worlds or work
miracles, but to be contented with the lowest place, the meanest service,
to be anything and do anything to bring glory to God ; and that not
out of necessity, but choice : Mat. xx. 28, Even as the Son of man
came not to be ministered unto, but to minister. It is brought to
check aspiring or affecting domination in the church. They that love
the pre-eminence, would be great and high, seem to dislike Christ s pro
ceeding ; especially those that rend and tear all to advance themselves
or to grow greater in the world. See that magnificent preface to the
history of Christ s washing his disciples feet : John xiii. 3, Jesus,
knowing that the Father had given all things into his hands, and that
he was come from God, and went to God. Poor worms ! that are but
three degrees distant from dust and nothing, how do we stand upon
our terms ! Christ, when his own thoughts were most filled with his
own glory, doth the meanest office. Surely, considering Christ s
humility, we should no more over-value ourselves, nor desire high
esteem with others, nor affect pre-eminence, nor undervalue and despise
others.
[3.] More exact obedience. Christ s condescension was a special act
of grace and love, but it was also a signal act of obedience. It is so
called in the 8th verse, He humbled himself, and became obedient to
death, even the death of the cross. It was done in pursuance of the
Father s command ; and elsewhere, Heb. v. 8, 9, Though he were a
son, yet learned he obedience by the things which he suffered ; and
being made perfect, he became the author of eternal salvation unto all
them that obey him. By the multiplicity of his sufferings he learned
obedience ; and the impression is according to the stamp and seal.
Christ came to be the leader of an obeying people.
[4.] Self-denial as well as obedience. Preferring a public interest,
the glory of God, and the good of souls, before his own glory as God,
and the interests of that natural life that he assumed : Rom. xv. 3,
Christ pleased not himself; and John xii. 27, 28, Now is my soul
troubled, and what shall I say ? Father, save me from this hour ; but
for this cause came I unto this hour. Father, glorify thy name/ That
was enough, if God was glorified. Every Christian should be thus
affected: Phil. i. 20, That Christ may be magnified in my body,
whether it be by life or by death.
[5.] The last lesson is contempt of the world and all the glory thereof.
Christ teacheth us this lesson by making himself of no reputation two
ways
(1.) The example of his own choice. The Lord of heaven and earth
132 SERMON UPON PHILIPPIANS II. 7.
despised and neglected the glory and riches of this world. He passed
through the world to sanctify it as a place of service ; but chose not
pomp of living, nor the happiness of it, lest we should choose it as our
rest and portion : They are not of the world, as I ain not of the world,
John xvii. 16. Those that are dearest unto God must look by crosses and
trials to be fitted for another world. If a man say never so much for
contempt of the world, yet live in the love of it, his saying is nothing.
But Christ would be a pattern of his own doctrine. Contempt of
the world is a lesson of great consequence ; salvation lieth upon it :
1 John ii. 15-1 7, Love not the world, neither the things that are
in the world : if any man love the world, the love of the Father is not
in him ; for all that is in the world, the lust of the flesh, the lust of the eye
and the pride of life, is not of the Father, but is of the world ; and the
world passeth away, and the lust thereof, but he that doeth the will
of God abideth for ever. Whether we are high or low, full or kept
bare, it concerneth us all to learn it. Though we flow in wealth, we
should be as having nothing, and sit loose from the creature. If we
are poor, we must count grace a preferment : James i. 9, 10, Let
the brother of low degree rejoice in that he is exalted ; but the rich, in
that he is made low, because as the flower of the grass he shall pass
away. There is required of all an hearty preparation for, when they
are not called to a patient enduring of, afflictions for Christ s name :
Phil. iv. 12, I know both how to be abased, and I know how to
abound ; everywhere and in all things I am instructed, both to be
full and to be hungry, both to abound and to suffer need. This is of
a hard digestion to a natural man. Now Christ s example is a great
help to us to check our worldly desires ; let us not affect greater emin-
ency in the world than Christ had; and to check the vanity of fulness,
or our carnal complacency, that it may not be a snare to us : 1 Tim.
v. 6, The woman that liveth in pleasure is dead while she liveth.
Christ was a man of sorrows ; do you profess Christ, and yet are you
addicted to vain pleasures, and not able to deny them ?
(2.) As it is an argument to confirm us in the certainty of the
happiness of the world to come. It were best to choose the easiest life
here if we did not believe eternity, to live a life of pomp and ease.
The troubles and miseries of the godly have been counted a sure argu
ment to confirm it : 1 Cor. xv. 19, If in this life only we have hope in
Christ, we are of all men most miserable. God would not make us
miserable by our duty. And 2 Thes. i. 5, evBet^f^a, rfjs Siicaias Kpto-eas
rov @eo{), It is a manifest token of the righteous judgment of God.
If the consideration of godly men s sufferings in this world be of
moment to such an inference, much more the sufferings of Christ, who
was not only a man good and innocent beyond example, instructing
the souls, curing the bodies of so many men, but also the Son of God.
His exaltation is a pledge of our happiness, and his humiliation an
argument he is gone there as our forerunner.
Application to the Sacrament. This duty bindeth us both to the
mediatory and moral consideration of Christ s abasement.
1. The mediatory consideration of Christ s abasement. That we
may grow in faith and love, we remember the death and sufferings of
the Lord Jesus for the increase of faith and love.
SERMON UPON PHILIPPIANS II. 7. 133
[1.] Faith. Here is the foundation laid of all our happiness, and
deliverance from sin and misery. Here is a merit and a price full
enough to purchase all needful graces. He became poor that we might
be rich, and not have a slender measure of grace : John i. 16, Of his
fulness we all receive, and grace for grace. He was emptied that we
might be filled : Eph. iv. 10, He that descended is the same also that
ascended up far above all heavens, that he might fill all things ; and
1 Cor. iii. 22, 23, All things are yours, and ye are Christ s, and
Christ is God s ; John x. 10, I am come that they might have life,
and that they might have it more abundantly ; Titus iii. 5, 6, He
saved us by the washing of regeneration and renewing of the Holy
Ghost, which he shed on us abundantly through Jesus Christ our
Saviour. What may we not promise ourselves from God made man,
made sin, made a curse for us ? Surely a larger and plentiful measure
of the gifts and graces of the Spirit.
[2.] His great love to lost sinners ; for he made himself of no reputa
tion for our sakes. Such was the inconceivable love of our Lord Jesus
Christ to the souls of men, that he was willing to condescend to any
condition for their good and salvation. Some will do a kindness, so
as themselves may not be the worse, nor the poorer, nor disgraced,
nor adventure the displeasure of others ; but Christ hath filled us by
emptying himself, taken our nature, and was subject to misery, out of
love to the salvation of lost sinners. He did willingly lay aside his
glory, which he had with the Father before the world was, to suffer in
his human nature the utmost of misery and grief which the malice of
men and devils could inflict, and which seemed good to the Father to
order and appoint for a satisfaction to provoked justice. Quanta vilior,
tanto charior Bernard. So much -more vile as Christ was, so much
dearer should he be to us.
2. Let us improve the moral consideration of Christ s being a pattern
and example to us. We feed upon Christ that we may be like him.
Other food is assimilated and changed into our substance, but here we
are changed into it. We who give up our names to Christ must expect
to enjoy the fruits of his obedience in the same steps wherein he walked
before us. If we can condemn the world, be content to be of no repu
tation that we may glorify God and finally save our souls, then are we
like Christ. We come to arm ourselves with the same mind which
was in Jesus, to get above the hopes and fears, pains and pleasures,
honours and profits, of the present world ; ovSevfteya ; nothing in this
world should be great to us. These things are transitory, soon conveyed
out of sight, the basest and vilest of men are capable of them, the most
generous are above them. Therefore we should be weaning our hearts
more and more from this world, and drawing them off to another world ;
for we profess ourselves to be followers of a poor Saviour.
SERMON UPON 1 CORINTHIANS VIII. 3.
If any man love God, tlie same is "known of him. 1 COB. viii. 3.
THE apostle is reasoning in the context against them that abused the
knowledge of their liberty by Christ, to the offence and scandal of others ;
and showeth that we ought to join charity with our knowledge of God.
His arguments are three
1. Bare knowledge without charity is windy and puffing. The flesh
may serve itself even of the knowledge of divine mysteries, as it giveth
men occasion to be proud and despise others : Knowledge puffeth up,
but charity edifieth/ ver. 1.
2. That it is not knowledge unless it be joined with love. Other
wise it is only a talking after others by rote, not the effect of divine
illumination : ver. 2, And if any man think that he knoweth anything,
he knoweth nothing yet as he ought to know. For the Spirit of light
and life is also a Spirit of love. Bare knowledge sufficeth where the
matter requireth no more ; but Christianity is a practical, effective
knowledge, tending to make us good rather than learned ; and there
fore the profit of our knowledge is lost, it is as no knowledge, unless it
produce love. God never intended a religion to try the sharpness of
men s wits, but to draw their hearts to himself. As God can neither
be loved, obeyed, nor trusted without knowledge, for without know
ledge the heart is not good ; so knowledge is not knowledge unless we
know him so as to love him : John iv. 10, If thou knewest the gift of
God, and who it is that saith unto thee, Give me to drink, thou wouldst
have asked of him, and he would have given thee living water. Know
him so as to trust in him : Ps. ix. 10, They that know thy name will
put their trust in thee. Know him so as to please him and serve him :
1 John ii. 4, He that saith, I know him, and keepeth not his com
mandments, is a liar, and the truth is not in him.
3. God knoweth such as rightly know him, with a knowledge joined
with love. He knoweth them, that is, doth acknowledge them for his
faithful servants, as will be demonstrated by the effects. So in the
text, If any man love God, the same is known of him.
But in this argument the apostle seemeth to forget his purpose, and
to alter the terms of the dispute in hand ; for instead of charity towards
our neighbour, he puts in love to God ; and instead of our knowledge
of God, he puts in God s knowledge of us ; and so seemeth to be carried
besides his purpose.
I answer No such matter, for he doth it with good advice.
SERMON UPON I CORINTHIANS VIII. 3. 135
[1.] Though using our knowledge with charity to our neighbour be
the matter in question, yet loving our neighbour is the fruit of our love to
God, and both these go together : 1 John iv. 20, If a man say, I love
God, and hateth his brother, he is a liar ; for he that loveth not his
brother whom he hath seen, how can he love God, whom he hath not
seen ? And they prove one the other: 1 John v. 1,2, Every one that
loveth him that begat, loveth also him that is begotten of him : by this
we know that we love the children of God, when we love God, and keep
his commandments. So that it must be expounded thus : If any man
love God, and consequently his neighbour for God s sake. Therefore
the master of the sentences well defined charity thus, Charitas estdilectio,
qua diligitur Deus propter se, et proximus propter Deum, vel in Deo
it is such a love by which we love God for himself, and our neighbour
for God s sake. We love them either for God s command, or because
of God s image in them, or with respect to his glory, that we may not
offend them, but gain them to God. And so the apostle diverteth not
from his scope, only puts the cause for the effect, love to God as pro
ductive of love to our neighbour.
[2.] Neither is the apostle besides his purpose in the latter clause ;
for God s knowledge of us is the cause of our knowledge of him : John
x. 14, I know my sheep, and am known of mine. First he knoweth
us, and then we know him ; for divine illumination or saving knowledge
is the fruit of his love to the elect ; they are chosen by God, therefore
taught of -God; and he giveth us grace to know, acknowledge, and
love him.
Doct. They that know God so as to love him in sincerity are known
of God.
1. What is this sincere love to God.
2. How God is said to know such.
3. The reasons.
I What is this sincere love to God ?
Here is (1.) An object ; (2.) An act ; (3.) The qualification of the
act.
First, The object is God, who is considered (1.) As amiable ;
(2.) As beneficial.
1. God is amiable for the excellency of his nature and glorious
attributes, as infinite wisdom, -goodness, and power. Surely God is to
be loved, not only for the goodness that floweth from him, but for the
goodness that is in himself, as he is a lovely being. I prove it by these
arguments
[1.] Love is founded in estimation. Now the excellencies of God
are the ground of our esteem, We value nothing but what we account
excellent and glorious. Therefore the essential goodness of his being,
and his moral goodness, or his holiness, have an influence on our love,
as well as his benefits. These things are worthy of esteem in the
creature, and attract our love ; as in the saints : Ps. xvi. 3, But to the
saints that are in the earth, and to the excellent, in whom is all my
delight ; Ps. xv. 4, In whose eyes a vile person is contemned, but he
honoureth them that fear the Lord. Why not in God and his law ?
Ps. cxix. 140, Thy word is very pure, therefore thy servant loveth it.
[2.] We are not only to bless God, but to praise him : Ps. cxlv. 10,
136 SERMON UPON I CORINTHIANS VIII. 3.
All thy works shall praise thee, Lord, and thy saints shall bless thee.
Blessing relateth to his benefits, praise to his excellencies. We bless
him for what he is to us, we praise him for what he is in himself. Now,
whether we bless him or praise him, it is still to increase our love to
him and delight in him, for God is not affected with the flattery of
empty praises ; yet this is an especial duty, which is of use to you, as
all other duties are. It doth you good to consider him as an infinite
and eternal being, and of glorious and incomprehensible majesty. It is
pleasant and profitable to us : Ps. cxxxv. 3, Praise ye the Lord, for
the Lord is good ; sing praises unto his name, for it is pleasant.
[3.] A great effect of love is imitation. We imitate what we love
and delight in as good ; we take delight to transcribe it into our own
manners, because we are affected with it : Eph. v. 1, Be ye therefore
followers of God, as dear children ; in whatever he hath made amiable
and lovely by his example. Love doth imply such a value and esteem
of God, that we count it our happiness to be like him, to be merciful
as he is merciful, and holy as he is holy. We value it as a perfection
in God, and desire the impression of it upon our own hearts. It is the
greatest demonstration of God s love to us to make us like himself : 1
John iii. 2, Beloved, now are we the sons of God, and it doth not yet
appear what we shall be ; but this we know, that when he shall appear,
we shall be like him, for we shall see him as he is. It is the greatest
demonstration of our love to God, to desire and to endeavour after it :
Ps. xvii. 15, As for me, I will behold thy face in righteousness; I
shall be satisfied, when I awake, with thy likeness/ Now like him we
must be, not only in benignity, but in holiness and purity.
2. God is beneficial, as he hath been good, or may be good to us.
[1.] In creation. He made us out of nothing, after his own image :
Eccles. xii. 1, Kemember thy creator in the days of thy youth. We
must remember him so as to love him, please him, serve him. Verba
notitice connotant qffectus Words of knowledge import affection. And
in youth, whilst the prints of his creating bounty are fresh upon us.
In age we carry about the fruits and monuments of our unthankful-
ness, that we have no more improved our time and strength for God.
It is charged on Israel, Deut. xxxii. 15, He forsook God which made
him, and lightly esteemed the rock of his salvation. Many never
think who made them, nor why ; whose creatures are we, who gave us
all that we have ? How can we look upon our bodies without thoughts
of God, whose workmanship it is? or think of the soul without thinking
of God, whose image and superscription it beareth? Bender unto
Cassar the things that are Cesar s, and to God the things that are
God s/ Mat. xxiii. 21.
[2.] In redemption. There is the truest representation of the
goodness and benignity of God : 1 John iv. 10, Herein is love, not
that we loved God, but that he loved us, and sent his Son to be the
propitiation for our sins; Rom. v. 8, God commendeth his love
towards us, in that, while we were yet sinners, Christ died for us. God
commendeth his love to us by these wonders of his grace, and set it
before our eyes, that we must either question the truth, or else we
cannot resist the force of this love : 1 John iv. 19, We love him
because he first loved us. God loveth first, best, and most.
SERMON" UPON I COKINTHIANS VIII. 3. 137
[3.] The mercies of daily providence in sustaining our being : Dent,
xxx. 20, That thou mayest love the Lord thy God, and that thou
mayest obey his voice, and that thou mayest cleave to him ; for he is
thy life, and the length of thy days/ How thankful are we to him
that restoreth the use of an eye or of decayed limbs ! Is nothing due to
God, who preserveth all these things to us, yea, continueth life itself,
and defendeth and protecteth us against all dangers ? Ps. xxxi. 23,
love the Lord, all ye his saints ; for the Lord preserveth the
faithful, and plentifully rewardeth the proud doer. Many times, when
they have no friends to uphold them, God standeth by them, to pre
serve them against the powers of oppression. So he heareth prayers :
Ps. cxvi. 1, I love the Lord, because he hath heard my voice and my
supplication. Every answer is a new engagement, and new fuel
to kindle this holy fire. Surely his constant mindfulness of us should
induce us heartily to love God and admire his goodness.
[4.] The rewards of grace which are provided for them that love him,
many blessed comforts and supports here in the world, and the happiness
of the world to come : 1 Cor. ii. 9, Eye hath not seen, nor ear heard,
neither have entered into the heart of man, the things which God hath
prepared for them that love him ; 1 John iii. 1, 2, Behold what
manner of love the Father hath bestowed upon us, that we should be
called the sons of God ! therefore the world knoweth us not, because
it knew not him. Beloved, now are we the sons of God, and it doth
not yet appear what we shall be ; but we know that when he shall
appear we shall be like him, for we shall see him as he is. Thus is God
propounded to us as an object of our love, as amiable and as beneficial.
In short, to have life and being, and all kind of benefits which may
sweeten life ; to be freed from sin, which is the ground of all our trouble,
and the wrath of God, which is so deservedly terrible ; to have our
natures sanctified and healed, and at length to be brought into that
happy estate, when we shall be brought nigh to God, and be made
companions of the holy angels, and for ever behold our glorified
Redeemer ; and our own nature united to the godhead, and have the
greatest and nearest intuition of God that we are capable of, and live
in the fullest love to him and delight in him : what can be said more ?
Secondly, The act, love. Love to God is taken largely or strictly.
1. Largely, for all the duties of the upper hemisphere of religion, or
first table ; as when Christ distinguished the duties of the two tables
into love to God and love to our neighbour : Mat. xxii. 37-39, Jesus
said unto him, Thou shalt love the Lord thy God with all thine heart,
and with all thy soul, and with all thy mind. This is the first and
great commandment. And the second is like unto it, Thou shalt love
thy neighbour as thyself. So it is confounded with faith, repentance,
new obedience ; for all religion is but love acted. Faith is a loving
and thankful acceptance of Christ and his grace. Kepentance is a
mourning love, because of the wrongs done to our beloved, and the loss
accruing to ourselves. Obedience is but pleasing love. A Christian,
if he fear, it is to offend him whom his soul loveth ; if he hope, it is to
see and possess him who is the joy and delight of his soul ; if he rejoice,
it is because he is united to him ; if afflicted, it is because he is
separated from him.
138 SERMON UPON I CORINTHIANS VIII. 3.
2. More strictly it implieth that particular grace which is distinct
from faith and hope: 1 Cor. xiii. 13, And now abideth faith, hope,
charity, these three, but the greatest of these is charity. Which,
because of its various operations, is diversely spoken of in scripture
(1.) Sometimes as a seeking and desiring love ; (2.) Sometimes as a
complacential and delighting love; (3.) Sometimes as the love of
gratitude or returning love.
[1.] Sometimes it is put in scripture for that which is properly
called a desiring, seeking love, which is our great duty in this life,
because here we are in via, in the way to home, in an estate of imper
fect fruition ; therefore our love mostly venteth itself by desires, or
by an earnest seeking after God. This love is desiderium unionis, a
desire of his presence, or an affection of union. It is often set forth
in scripture : Ps. xlii. 1, As the hart panteth after the water-brooks,
so panteth my soul after thee, God ; Ps. Ixiii. 1, God, thou art
my God ; early will I seek thee ; my soul thirsteth for thee, my flesh
longeth for thee. So Ps. Ixxxiv. 2, My soul longeth, yea, even
fainteth for the courts of the Lord ; my heart and my flesh crieth out
for the living God. It noteth such vehement affections as left an
impression upon the body. So Isa. xxvi. 9, With my soul have I
desired thee in the night, yea, with my spirit within me will I seek
thee right early. Thus do the saints express their desires to enjoy
God and his grace. Now
(1.) This desire is acted towards his sanctifying grace and Spirit,
called an hungering and thirsting after righteousness : Mat. v. 6,
Blessed are they that hunger and thirst after righteousness, for they
shall be filled. Or the comfort and effect of ordinances and holy
duties, that they may get more of God and holiness into their hearts :
1 Peter ii. 2, As new-born babes desire the sincere milk of the word,
that ye may grow thereby ; Ps. Ixxxiv. 2, My soul longeth, yea, even
fainteth for the courts of the Lord ; my heart and my flesh crieth out
for the living God/ Not the formality of an ordinance, but to see thy
power and thy glory, so as I have seen thee in the sanctuary, Ps.
Ixiii. 2. They would not go from God without him. The sanctifying
Spirit is the sure pledge of God s love ; and they do so earnestly desire
to be like God in purity and holiness, that they are instant and
assiduous in calling upon God, and using all holy means whereby they
may obtain more of his Spirit. This doth show us most of God him
self, for we know his love by his Spirit ; and doth most help us to love
him : Prov. iv. 7, Wisdom is the principal thing, therefore get wisdom,
and with all thy getting, get understanding. Wealth, honour, and
secular learning, or whatever serveth the interest of the flesh, may be
an hindrance and impediment in the ascending of our hearts and
minds to God. These things often keep us from God, and allure us
to please the flesh ; but saving grace, as it immediately cometh from
God, so it carrieth us to him.
(2.) The perpetual vision of God hereafter : Phil. i. 23, I am in a
strait betwixt two, having a desire to depart, and to be with Christ,
which is far better ; 2 Cor. v. 6, 8, Knowing that, whilst we are at
home in the body, we are absent from the Lord : we are confident
and willing rather to be absent from the body, and to be present with the
Lord. They have a great natural love to the body, and would cot to bp.
SERMON UPON I CORINTHIANS VIII. 3. 139
unclothed ; but this natural love is overcome by an higher love, the
longings of their soul after the Lord, so that they groan, and wait, and
in the meantime endeavour to make it sure that they shall be accepted
of the Lord into this blessed estate ; all which is comprised in this
desiring and seeking love.
[2.] There is the complacential and delighting love. Divines use to
distinguish of a twofold love love of benevolence and love of compla
cency. Love of benevolence is desiring the felicity of another; love of com
placency is the pleasedness of the soul in a suitable good. Apply this
to the love of God to us ; he loveth us both these ways. Amore
benevolentice, with a love of benevolence or good- will : John iii. 16,
God so loved the world, that he gave his only-begotten Son, that
whosoever belie veth him should not perish, but have everlasting life.
And amore complacentice, with a love of complacency or delight :
Zeph. iii. 17, The Lord thy God in the midst of thee is mighty ; he
will save ; he will rejoice over thee with joy ; he will rest in his love ;
he will joy over thee with singing ; Prov. xi. 20, They that are of a
fro ward heart are abomination to the Lord, but such as are upright in
their way are his delight ; and Prov. xii. 22, Lying lips are abomina
tion to the Lord, but they that deal truly are his delight. But now
the question is whether one or both of these be compatible with our love
to God. With the love of delight, certainly we may and should love
him : Ps. xvi. 6, 7, The lines are fallen unto me in pleasant places,
yea, I have a goodly heritage. I will bless the Lord, who hath given
me counsel ; my reins also instruct me in the night season. But as
to the love of benevolence, he is above our injuries and benefits, and
needeth nothing from us to add to his felicity ; unless improperly, when
we desire his glory and the advancement of his kingdom and interest
in the world. But there is no scruple as to the love of complacency :
Ps. xxxvii. 4, Delight thyself in the Lord, and he shall give thee the
desires of thine heart. There is a joy and pleasure of mind in think
ing of him : Ps. civ. 34, My meditation of him shall be sweet ; I will
be glad in the Lord. Much more in enjoying of him in part here :
Ps. iv. 6, 7, Lord, lift thou up the light of thy countenance upon us :
thou hast put gladness in my heart, more than in the time that their
corn and their wine increased. But most of all in our full enjoyment
of him : Ps. xvi. 11, Thou wilt show me the path of life ; in thy pre
sence is fulness of joy, at thy right hand there are pleasures for ever
more. 1 The soul is well pleased in God as an all-sufficient portion.
It is good to observe what puts gladness into our hearts. Joy in heaven
is our everlasting portion ; but there is joy by the way as we are going
thither.
[3.] The returning love, or the love of gratitude or thankfulness : 1
John iv. 19, We love him because he first loved us ; 2 Cor. v. 14,
The love of Christ constraineth us ; as fire begetteth fire, or as the
echo returneth what it receiveth ; it is a reflection, a reverberation, or a
beating back of God s own beam upon himself. Thus we love God, as
willing to be reconciled to us in Christ, so as we devote ourselves to his
service, will, and honour, to serve him with all our power, and to use
all our mercies for his glory. We consecrate ourselves to him : Rom.
xii. 1, I beseech you therefore, brethren, by the mercies of God, that
140 SERMON UPON I CORINTHIANS VIII. 3.
ye present your bodies a living sacrifice, holy, acceptable unto God,
which is } T our reasonable service. We use ourselves for him : 1 Cor.
vi. 20, Ye are bought with a price ; therefore glorify God in your body
and in your spirit, which are God s.
Thirdly, The qualification of the act, if we sincerely love him. The
sincerity of our love to God is seen in two things (1.) The eminency
of the degree ; (2.) The genuine and proper effect. Both together dis
cover the sincerity of love.
1. For the degree, God must be loved above all, so as he may have
no rival and competitor in the soul : Ps. Ixxiii. 25, Whom have I in
heaven but thee ? and there is none upon earth that I desire besides
thee. There is a partial half love to God, when a greater love is to
other things. This cannot be consistent with sincerity ; for then religion,
will be an underling, and God s interest least minded. Our Lord telleth
us, Mat. x. 37, He that loveth father or mother more than me, is not
worthy of me ; and he that loveth son or daughter more than me, is not
worthy of me. If anything be nearer and dearer to us than God, and
any advantages we expect from men be preferred before our duty to
him, we are no way fit for Christ s service, or qualified for our duty to
him, because these worldly interests will soon draw us to some unbe
coming practice or action contrary to our fidelity to him. Therefore
the saints are ever liberal in professing how much they value his favour
above all things : Ps. Ixiii. 3, Thy loving-kindness is better than life.
There is nothing so comfortable in this world that we should prefer
before the feeling, or the hope of feeling, of God s love to us.
2. The genuine and proper effect of this love, which is a ready obey
ing of his will, or making it our chief care to please God and keep his
commandments: John xiv. 21, He that hath my commandments and
keepeth them, he it is that loveth me ; and 1 John v. 3, This is the
love of God, that we keep his commandments. Our love is a love of
duty, as God s love is a love of bounty ; for it is not the love of a supe
rior to an inferior or equal, but like the love of a wife to a husband,
of children to parents, of subjects to their benign lord ; all which rela
tions infer a dutiful subjection on our part.
II. What it is to be known of God.
1. In scripture, it importeth his eternal election before all time :
Horn. viii. 29, Whom he did foreknow he also did predestinate ; 2
Tim. ii. 19, The foundation of the Lord standeth sure, having this seal,
the Lord knoweth them that are his/ God s love made inquisition for
us whilst as yet we lay in the confused heap of nothing, and singled us
out from the rest of the corrupted mass of mankind. And so it may
make a good sense here. Whosoever loveth God is known of God.
He did not prevent God, but God prevented him, knew him, and loved
him long before he knew and loved God.
2. His gracious conversion in time. So God is said to know us
when he calleth us to faith in Christ : Gal. iv. 9, But now after that
ye have known God, or rather were known of God ; that is, after ye
were converted to Christ, or rather prevented by God. In an uncon
verted estate, God taketh no notice or knowledge of us, so as to be
familiar with us, or communicate any saving blessings to us ; therefore
to be known of God is to receive special mercy from him, as a conse-
SERMON UPON I CORINTHIANS VIII. 3. 141
quent of our former election. Our sins stopped not the current of his
love and mercy to us ; but he first gave us being, then gave us grace.
He maketh that amiable which he is pleased to set his love upon, and
doth esteem us for what he puts into us : Eph. i. 6, To the praise
of the glory of his grace, wherein he hath made us accepted in the
Beloved, e^aplrwcrev.
3. His particular notice of them in the course of his providence.
[1.] Before conversion, with respect to his elective love : Jer. i. 5,
Before I formed thee in the belly I knew thee, and before thou earnest
forth out of the womb I sanctified thee ; noting God s eternal desig
nation of him to the office of a prophet, to which he at length called
him. Before he was bred or born, God set him apart for this work,
and had him in mind, and took special notice of him as one to be thus
employed. So God said of Moses, Exod. xxxiii. 12, I knew thee by
name, and thou hast also found grace in my sight ; in a special and
particular manner. So Gal. i. 15, It pleased God, who separated me
from my mother s womb, and called me by his grace. He dateth God s
care from that time, because the decree began then to take place : this
child is a vessel of mercy, to be employed in an especial manner for
God s glory. Now this is common to all the faithful. Christ calleth
his sheep by name/ John x. 3. He knoweth all his flock particularly,
their names and number, by head and poll, even to the meanest of
God s creatures that belong to his election, and seeketh them out in all
the places of their dispersion, and hath a special care of them, that they
may not die in their unregeneracy.
[2.] After conversion God taketh notice of their persons and condi
tions. He hath a special affection to them and care of them : Ps. i.
6, The Lord knoweth the way of the righteous, but the way of the
ungodly shall perish ; - that is, he seeth and beholdeth them with
mercy, he knoweth their persons, and knoweth their necessities and
straits : Mat. vi. 32, Your heavenly Father knoweth that ye have
need of these things ; who wanteth food, raiment, protection, and
deliverance. His business in heaven is to order his providence for their
good : 2 Chron. xvi. 9, The eyes of the Lord run to and fro through
out the whole earth, to show himself strong in the behalf of them whose
heart is perfect towards him. Not always to give them such things
as they desire, but to turn all for good : Kom. viii. 28, All things
work together for good to them that love God, to them who are the
called according to his purpose.
4. The intimate familiarity that is between God and them in holy
ordinances, and the whole course of their conversations. They know
God, and God knoweth them, and there is much familiar intercourse
between them : 1 John i. 7, If we walk in the light, as he is in the
light, we have fellowship one with another, and the blood of Jesus
Christ his Son cleanseth us from all sin. In holy duties none have
cause to say, My way is hid from the Lord, and my judgment is
passed over from my God, Isa. xl. 27 ; he doth nothing in my case.
It is a sad thing to come to an empty ordinance. Cain was sensible
of this, and affected with it ; his countenance fell when God testified
not of his gifts : Gen. iv. 6, Why art thou wroth ? and why is thy
countenance Mien ? God threateneth it, Hosea v. 6, They shall
142 SERMON UPON I CORINTHIANS VIII. 3.
go with their flocks and with their herds to seek the Lord, but they
shall not find him ; he hath withdrawn himself from them. And
executed it upon Saul : 1 Sam. xxviii. 6, And when Saul inquired
of the Lord, the Lord answered him not, neither by dreams nor by
Urim, nor by prophets. They are the shell of ordinances, but not the
kernel.
5. At the last day they shall be known and owned : Kev. iii. 5, He
that overcometh, the same shall be clothed in white raiment ; and I
will not blot out his name out of the book of life, but I will confess his
name before my Father, and before his angels. Christ will own him,
and present him before God : This is one of mine. Others shall be
discovered, 1 how great a name soever they have borne in the church :
Mat. vii. 23, I never knew you ; depart from me, ye that work ini
quity. Oh, how sad is that !
III. Seasons.
1. This is like God s knowledge of himself and of us.
[1.] Of himself. God s whole happiness consists in knowing and
loving himself, and having infinite contentment in his own nature.
Surely then our happiness consists in knowing and loving God.
[2.] Of us. The knowledge whereby God knoweth us that we are
his is not a bare and barren knowledge, but accompanied with love,
and care, and blessing. So likewise our knowledge ought to be ; we
must know as we are known, 1 Cor. xiii. 12. In heaven we shall
know him perfectly, and come to a full communion and conjunction
with him ; here in some measure. Thus the scripture compareth God s
knowledge of us with our knowledge of God. God s knowing of us is
operative, never without effect ; therefore our knowledge of him should
be lively, saving, and effectual.
2. This knowledge is like the knowledge of heaven. Faith and im
perfect love here answereth to vision and complete love there. The
sight and love of God is our felicity in heaven, therefore it should be
our business on earth ; for here we do but train up ourselves for a more
perfect estate, and Christ would make our work and reward suit. To
see God and love him is our business now, and it is our happiness here
after. Here we follow the light of faith, there the light of glory. The
understanding must see the truth it believeth, and the will possess the
good it loveth. He that seeketh God is happy, and he that perfectly
loveth him cannot be miserable. There we have no other employment
than to behold and love God. The divine essence would be a torment
to the blessed if the understanding transmitted it not to their will.
3. God rewardeth love with love : Prov. viiL 17, I love them that
love me ; and John xiv. 21, He that loveth me shall be loved of my
Father, and I will love him. And those whom he loveth he will not
be unmindful of, for he knoweth them.
4. None know God so much as they that love him ; for the affection
sharpeneth judgment. Therefore the pure in heart shall see God :
Mat. v. 8, Blessed are the pure in heart, for they shall see God ; as
being purified from the dregs of sin, and having their minds cleansed.
5. Till we refer all that we know and believe to the true practice of
the love of God, we are not sincere : 1 Cor. xiii. 1-3, Though I speak
with the tongues of men and angels, and have not charity, I am become
1 Qu. disowned ? ED.
SERMON UPON I CORINTHIANS VIII. 3. 143
as sounding brass or a tinkling cymbal : and though I have the gift of
prophecy, and understand all mysteries and all knowledge, and though
I have all faith, so that I could remove mountains, and have no charity,
I am nothing : and though I bestow all my goods to feed the poor, and
though I give my body to be burned, and have not charity, it profiteth
me nothing. A man may be burnt in the flames, and yet not at all
acceptable to God ; dive into all mysteries of religion, yet not be affec
ted with them ; cast out devils, yet be cast out among devils ; give his
goods to the poor, yet have his soul full of vainglory ; speak eloquently
and accurately of God and Christ, yet not have his heart subdued to
God. Yet a man cannot have charity and be upon ill terms with
Christ ; all that love him are beloved of him.
Use 1. Is of exhortation, to join with your knowledge of God love to
God.
Motives. 1. From the reward and benefit. Is it not a great mercy
to be known of God, and to be approved in the sentence of his word ?
Gal. v. 6, In Christ Jesus neither circumcision availeth anything, nor
uncircumcision, but faith, which worketh by love. To be chosen, ac
cepted, and avouched to be his peculiar people : 1 Cor. xvi. 22, If any
man love not the Lord Jesus Christ, let him be anathema maranatha ;
compared with Eph. vi. 24, Grace be with all them that love our Lord
Jesus Christ in sincerity. To be owned in his ordinances ; the great
feast of the gospel is prepared for such : 1 Cor. ii. 9, Eye hath not
seen, nor ear heard, neither have entered into the heart of man, the
things which God hath prepared for them that love him. To be re
garded in his providence above all the dwellers on earth : Ps. Ivi. 8,
Thou tellest my wanderings : put thou my tears into thy bottle ; are
they not in thy book ? Though they seem base and vile in the eyes
of men, can scarce cleanse themselves, yet they are accepted of God.
Our friends will not know us in adversity, and the rich will not know
the poor; yet God knoweth them and ownet^i them, how despicable
soever they be : Ps. xxxiv. 6, This poor man cried, and the Lord heard
him, and saved him out of all his troubles. God s approbation is more
worth than the approbation of all the world : 2 Cor. x. 18, Not he that
commendeth himself is approved, but whom the Lord commendeth.
And at the last day, when every man shall receive his final doom and
sentence, they shall be admitted to glory : James i. 12, Blessed is the
man that endureth temptation ; for when he is tried, he shall receive
ohe crown of life, which the Lord hath promised to them that love
him ; James ii. 5, Hath not God chosen the poor of this world, rich
in faith, and heirs of the kingdom which he hath promised to them that
love him ?
2. From the duty.
[1.] There is no true knowledge else. We do but talk like parrots
of God and Christ, though with never so much subtlety and accuracy,
till we love him : Judges xvi. 15, How canst thou say, I love thee,
when thy heart is not with me ? Eom. ii. 20, An instructor of the
foolish, a teacher of babes, which hast the form of knowledge, and of
the truth in the law ; 2 Tim. iii. 5, Having a form of godliness, but
denying the power thereof.
[2.] The design of the scripture is to teach us the holy art of loving
144 SERMON UPON I CORINTHIANS VIII. 3.
God. It is a book written of love, wherein is recommended the love of
God to us, in creation, providence, redemption, and final glorification ;
that by hearing, reading, meditating therein, there may be begotten in
us love to God again : 1 Tim. i. 5, The end of the commandment is
charity, out of a pure heart, and of a good conscience, and of faith un
feigned.
[3.] The love of Christ is the vigour and life of all that grace that
is wrought in us by the Spirit : 2 Tim. i. 7, God hath not given us the
spirit of fear, but of power, of love, and of a sound mind.
[4.] The whole work of a Christian is a work of love, to love God
and be like to him : Deut. x. 12, What doth the Lord thy God re
quire of thee, but to fear the Lord thy God, to walk in all his ways,
and to love him, and to serve the Lord thy God with all thy heart and
all thy soul ? A Christian is rewarded as a lover rather than as a ser
vant, not as doing work, but as doing work out of love.
Use 2. Examination. Do we know God so as to love him ? Many
will say, God forbid we should live else, if we do not love God. But
do you indeed love him ? Christ puts Peter to the question thrice :
John xxi. 15-17, Jesus saith to Simon Peter, Simon, son of Jonas,
lovest thou me more than these ? &c. Others, on the other side, will
say, How can we know that we love God ? Burning fire cannot be
hidden ; do what you can, you cannot conceal it. If you really love
any person, there will not need many signs to discern it. No ; you
will betray it on all occasions, by looks, speeches, gestures, thoughts,
and endeavours to please. Or if you love things, will not a covetous
man betray his love of money, an ambitious man his love of honour, a
voluptuous man his delight in pleasures? Let him conceal it if he
can. But it is not love, but the sincerity of love, that is so difficult to
be found out. Well, then, that is known partly by the degree, partly
by the proper effect.
1. By the degree. If you love God, you will love him above all.
All things must give way to his love : Ps. Ixiii. 3, Because thy loving
kindness is better than life, my lips shall praise thee. You will be
content to do and suffer anything rather than displease God and
lose his favour ; for that is your all. But alas ! how far are we from
the love of God, who are so addicted to self-love and carnal desires, and
governed by the relishes of the flesh, and entangled in earthly and
worldly things ! Can we adhere to him in time of danger and
temptation ?
2. By the proper effect, which is obedience, doing his will, seeking
his glory, promoting his interest. Many think it is love if they keep
solemn feasts in his memory, seem to be very devout at certain set times,
at Christmas and Easter. No ; it is a constant respect in those that
profess his name, and an obedience to his commands. Others think
they love him if they languish after comforts. No ; ready obedience is
all. Then love hath done its work : 1 John ii. 5, Whoso keepeth his
word, in him verily is the love of God perfected : hereby know we that
we are in him.
Use 3. Direction to us in the Lord s supper. Let us rouse up our
selves in this duty, this holy and mystical supper, which Christ, depart
ing out of the world, ordained to be a memorial of his death and passion.
SERMON UPON I CORINTHIANS VIII. 3. 145
(1.) Eeasons why we should now express our love ; (2.) How we
should exercise love in this duty.
1- Why.
[1.] Because his death flowed from his love : Gal. ii. 20, Who loved
me, and gave himself for me ; Eph. v. 2, Walk in love, as Christ also
hath loved us, and hath given himself for us, an offering and a sacrifice
to God for a sweet-smelling savour ; Rev. i. 5, Unto him that loved
us, and washed us from our sins in his own blood. And therefore we
never felt the principal effect of this duty unless we find this love
enkindled in us ; we do not observe it as we ought.
[2.] Because his intent is to convey and apply his love to us. It is
applied outwardly by the word and sacraments, inwardly by his Spirit :
Eom. v. 5, The love of God is shed abroad in our hearts by the Holy
Ghost, which is given unto us ; John vi. 51, And the bread that I
will give is my flesh, which I will give for the life of the world. It is
given in pretium, in pabulum, for price and for food. His blood,
which was shed for our redemption, now is poured out for our refec
tion, to cheer our souls, that, eating his flesh and drinking his blood,
we may become one spirit, and he may live in us and we in him, and
that nothing may separate us from his love. All the dainties here set
before us taste and savour of nothing but love. Our meat is seasoned
with love, and our drink is squeezed into our cup out of the wine-press
of love, And God intendeth union : Cant. ii. 4, He brought me to
the banqueting-house, and his banner over me was love. Christ con-
ducteth his spouse in state to the solemn participation of his benefits,
and receiveth her with a banner or canopy. This banner is displayed
in the gospel, the whole doctrine of which is to show us the love of
our Saviour towards mankind. But then in the sacrament we are
brought into the house of wine, we come to taste of the satisfying and
comfortable blessings which are to be found in Christ.
[3.] If we do not bring love with us, we shall not be welcome to God ;
for he that loveth God is known of him. Others are not owned in
an ordinance, but dismissed as they came. God will not fail the
loving soul.
2. How we should exercise love in this duty.
[1.] In ardent desires of Christ s benefits. We can neither live nor
die without him, therefore we must desire his grace, his righteousness,
and Spirit : Luke i. 53, He hath filled the hungry with good things ;
Ps. xxvii. 4, One thing have I desired of the Lord, that will I seek
after, that I may dwell in the house of the Lord all the days of my life,
to behold the beauty of the Lord, and to inquire in his temple/
2. In an holy joy and rejoicing in him : Cant. i. 4, We will be glad,
and rejoice in thee. Christ hath a special way of communicating the
sense of his love to a believer. Now when we are admitted to what we
long for, we must express our gratitude.
3. We must not restrain the benefit to the act of receiving ; no, our
future profit is to be regarded, that for the time to come we may live
to no other purpose in the world but to obey and honour Christ, even
at the dearest rates. We must from henceforth live as those that are
the Lord s : 2 Cor. v. 15, And that he died for all, that they that live
should not henceforth live unto themselves, but unto him which died
for them, and rose again.
VOL. XVIIL K
SERMON UPON PSALM LXXXIV. 10.
For a day in thy courts is better than a thousand. I had rather be a
door-keeper in the house of my God, than to dwell in the tents of
wickedness. Ps. Ixxxiv. 10.
IN these words is set forth David s esteem of the ordinances and means
of grace.
Here is (1.) A general proposition, A day in thy courts is better
than a thousand ; (2.) A particular application to the man of God s
own judgment and sentiment in the case, I had rather be a door-keeper
in the house of my God, than dwell in the tents of wickedness. The
one sets forth the excellency of the thing itself; the other David s, and,
in his person, every godly man s, sense and opinion of it. Things may
incomparably differ, yet every one hath not the eyes to see it. In the
general proposition, the comparison is made with any earthly thing
whatsoever ; in the particular application to David, with the pleasures
of sin. Both must be considered.
In the general proposition, A day in thy courts is better than a
thousand ; i.e., a day or hour spent in thy worship is better than a
thousand spent among worldlings and about worldly business. Eternal
things, and all things conducing thereunto, must be preferred before
temporal, and communion with God above all the pomp and glory of
the most splendid worldly condition.
But then, in the particular application, temporal things are con
sidered as enjoyed with sin; as also Heb. xi. 25, Choosing rather to
suffer affliction with the people of God, than to enjoy the pleasures of
sin for a season. However, there you may observe (1.) God s worst,
I had rather be a door-keeper in the house of my God ; (2.) Sin s
best, Than dwell in the tents of wickedness. Where observe
First, The terms, in which one condition is opposed to the other
1. On the one side, the meanest, lowest office about God is mentioned,
to be a door-keeper, or, as the Hebrew signifieth, to sit at the threshold ;
a phrase often used to express the office of the Levites, or sons of Korah,
who were keepers of the gates or thresholds of the tabernacle, 1 Chron.
ix. 19, and theEefore called porters, ver. 17. And to these was this psalm
committed ; for the title saith, it was A psalm for the sons of Korah ;
and to encourage them in their office, David useth such an expression.
He had rather be in the meanest condition, wherein he might daily
worship God.
SERMON UPON PSALM LXXXIV. 10. 147
2. On the other side, here was dwelling in the tents of wickedness ;
that is, in the stateliest habitations of the great ones of the world,
wherein wickedness reigneth. Possibly he alludeth to the wild Arabians,
who lived by prey, and lived in tents which were black without and
rich within. Therefore the church is compared to tents of Kedar :
Cant. i. 5, I am black, but comely, as the tents of Kedar ; as else
where he saith, God is more glorious and excellent than the mountains
of prey, Ps. Ixxvi. 4 ; preferring God s strength above theirs that dwelt
in the mountains, and lurked there for prey. And this suiteth with
his condition, who, in his exile from the temple, was forced to live as
a wild Kedarene or Ishmaelite : Ps. cxx. 5, Woe is me that I sojourn
in Mesech, that I dwell in the tents of Kedar ; meaning the Arabian
tents, the barbarous people of Arabia that were called Scenitae ; for
their manner of living, he then resembled them.
Secondly, Observe how the terms are framed to suit the preference
intended.
1. On the one side, here is sitting at the threshold ; on the other
side, dwelling in the tents. He had distinguished before the travellers
to the house of God and the dwellers in the house of God, ver. 4, &c.
Here a day in God s courts, and a perpetual service in God s house.
The lowest degree and place about God is more honourable for one day,,
though they die the next, as Kimehi, than to have a perpetual abode-
in the tents of wickedness.
2. He calleth the one the house of God, the other but a tent, to show
the stability of their estate who live in communion with God, and the
uncertainty of their happiness who are strangers to him ; they live but
in a tent, a movable habitation.
3. He ealleth the one the house of my God/ as challenging an interest
in him ; and so the place of his presence, power, and habitation, being
the more dear to him, as everything that relateth to God is mad
precious for his sake. But he calleth the other * tents of wickedness.
There was great wealth, but nothing but profaneness and corruption*.
Well, then, you see that David speaketh as a man that had a mind to-
prefer the one before the other. One day in God s courts ; not in atriis
suis ccelestibtis, in his court of heaven, as some of the ancients would
carry it ; but here in his church. A few hours spent with God were
more than the longest life without him.
Doct. 1. That God s people have a great value and an high esteem
for his Ordinances.
Doct. 2. They do not only value them, but value them and esteem
them above other things.
1. The esteem and value they have for his ordinances simply con
sidered. This is a reason of the context, why there was such longing
desire on his own part, such earnest pressing forward on the people s
part, who came up to worship at Jerusalem : For a day in thy
courts," &c.
Keasons of it.
Point 1. Nature, or a spiritual instinct. All creatures naturally
desire to preserve that life which they have ; and therefore, by a natural
propension, run thither from whence they received it. Mere instinct
without instruction carrieth the brute creatures to the teats of their
148 SERMON UPON PSALM LXXXIV. 10.
dams ; and very effect looketh to the cause, to receive from it its last
perfection. Trees, that receive life from the earth and the sun, send
forth their branches to receive the sun, and spread their roots into the
earth, which brought them forth. Fishes will not live out of the water
that breedeth them. Chickens are no sooner out of the shell but they
shroud themselves under the feathers of the hen by whom they were at
first hatched. The little lamb runneth to the dam s teat, though there
be a thousand sheep of the same wool and colour ; as if it said, Here I
received that which I have, and here will I seek that which I want.
By such a native inbred desire do the saints run to God, to seek a
supply of strength and nourishment : 1 Peter ii.2, &&gt;? dpTvyevwrjTa ftpefa,
As new-born babes desire the sincere milk of the word, that ye may
grow thereby. Young children are not taught to suck ; the young-
born child runneth to the dug, not by instruction, but instinct : James
i. 18, 19, Of his own will begat he us, by the word of truth, that
we should be a kind of first-fruits of his creatures. Wherefore, my
beloved brethren, let every man be swift to hear. The same thing
that teacheth the young lambs to suck, or new-born babes to draw the
dug, or the chicken to seek a cherishing under the dam s wing, the
same thing teacheth the children of God to prize the ordinances. The
cause is- inbred appetite, not persuasion and discourse, but inclination.
Grace is called a new nature, which hath an appetite joined with it
after its proper supplies.
2. The next cause of this value and esteem is experience. They find
it so sweet that they long for more : 1 Peter ii. 2, 3, As new-born babes
desire the sincere milk of the word, that ye may grow thereby ; if so
be that ye have tasted that the Lord is gracious. Certainly a man
that hath had any taste of communion with God will desire a fuller
measure ; as by tasting of excellent meats our appetite to them is not
cloyed, but the more provoked. Carnal men do not know what it is to
enjoy God in his ordinances, and therefore they do not long for them ;
they never tasted the sweetness of the word, nor of God s love in Christ.
David says, Ps. xix. 10, The statutes of the Lord are more to be
desired than gold, yea, than much fine gold; sweeter also than the
honey or the honey-comb/ The children of God find more true
pleasure in the ordinances of God than in all things in the world.
What is the reason that to carnal men they are but as dry chips,
burdensome exercises, melancholy interruptions, but to the other nothing
so sweet, more pleasurable than the richest and choicest sensualities,
that are most eagerly pursued and gustfully enjoyed by us ? The reason
is given in the llth verse, Moreover by them is thy servant warned,
and in keeping them there is great reward. There we come to learn
wisdom against our spiritual dangers, and there we learn the way of
godliness and obedience, which, besides its own sweetness, heapeth
upon us the richest rewards, as having the promises of this life and
that which is to come. He commendeth the word from his own ex
perience. He had felt the effects and good use of it in his own heart ;
he had his broken heart bound up. They find that Christ doth heal
their souls, remove their anguish, sanctify their natures, give them the
promised help in temptations, warn them of sins and snares, relieve
them in distress, bridle their corruptions. So Ps. Ixiii. 1, 2, God,
SERMON UPON PSALM LXXXIV. 10. 149
thou art my God ; early will I seek thee : my soul thirsteth for thee,
my flesh longeth for thee ; in a dry and thirsty land, where no water is :
to see thy power and thy glory, so as I have seen, thee in the sanctuary.
He that once hath had a sight of God, and a taste of God, would not be
long out of his company. He compareth his desire of communion with
God with hunger and thirst, and maketh it greater than the hunger
and thirst which men suffer in a dry wilderness, where there is no re
freshment to be- had. He had seen God, and would fain see him again ;
the remembrance of the pleasures of the sanctuary revived his desires ;
so that besides nature there is experience.
3. There is yet a third cause, and that is necessity. We should
take delight in the means of grace and ordinances of God, though, we
stood in no need of them, because they carry such a suitableness with
the new nature, and because they are- means to exhibit more of God to
us. But our imperfection is great, and this is the only way to get it
supplied. Decays are very incident to us, and how else shall they be
prevented ? 1 The& v. 19, 20, Quench not the Spirit ; despise not
prophesying. Our spiritual vigour is soon quenched, our spiritual
strength soon abated, our spiritual gust and delight soon lost,, if once
we despise ordinances. Every graee, when it is wrought, needeth
support and increase. There is something lacking to faith, and some
thing lacking to love, and something lacking to knowledge ; and if
that which is lacking be not supplied,, we shall lose what is wrought in
us. For it fareth with a man, going to heaven as it doth with a man
rowing against the stream ; if he doth not go forward, he goeth back
ward. Surely they that are acquainted with the spiritual life cannot
live without ordinances. Painted fire Beedeth no fuel, but true fire
will go out unless it be fed and maintained. Wherever there is life,
because of the depastion of the natural heat upon the natural moisture,
though the stomach be never so- full for the present, yet anon they will
be hungry again. So because of the constant combat between the flesh
and the spirit, divine love and carnal concupiscence ; wherever there
is spiritual life, there is a necessity it should be fed with new supplies
of grace, ministered by the ordinances. An hungry conscience must
have satisfaction.
4. Utility and profit. That maketh the children of God value the
ordinances. They get more here in one day than they get in the
world in a thousand. A man may moil in the world all the days of
his life, and what gets he ? Many times his labour for his pains : Ps.
cxxvii. 2, It is in vain for you to rise up early, to sit up late, to eat
the bread of sorrows. The Lord doth justly punish the painfulness
of some, who toil like infidels in the use of means, with a sad disap
pointment. They work their hearts out, and nothing cometh of it.
Whereas those who have God s blessing thrive insensibly, and are
very prosperous. But in case they have the world at will, what will it
profit them when they come to die ? Job xxvii. 8, What is the hope
of the hypocrite, though he hath gained, when God taketh away his
soul ? They have a sad bargain of it who have spent all their days
in heaping up wealth, and have hunted for that which they shall never
roast. Or if they wallow in sensual felicity, yet it must be left at
length. But now by the ordinances men get God for their portion ;
150 SERMON UPON PSALM LXXXIV. 10.
and he is an everlasting portion. They are a means to help us to the
fruition of God : Prov. viii. 34, 35, Blessed is the man that heareth
me, watching daily at my gates, waiting at the posts of my doors ; for
whoso findeth me findeth life, and shall obtain favour of the Lord.
Spiritual wisdom is more than all worldly riches, and to find Christ is
to find life. Now this is obtained by waiting at his gates, and at the
posts of his doors; that is, by a daily attendance upon the means
of grace.
Point 2. That God s people do not only value and esteem his
ordinances, but they value and esteem them above all worldly things.
We have given you some reasons of their respect to ordinances simply
considered, now comparatively. For it is not enough to constitute us
religious, that we have some respect for God, his ways, and ordinances,
when we have a greater respect for other things ; to be a little for God
and more for the world. No ; it must be your great business to wait
upon God, and to redeem time for spiritual uses, counting an. hour
spent with him to be your sweetest time, and the meanest service about
him to be your greatest preferment, and to enjoy his love more than to
enjoy the greatest treasures in the world.
Season I. Worldly things cannot give out so much of God to us as
the ordinances do, and therefore they are incomparably better than any
earthly things whatsoever.
1. They give out more of God for the present than any earthly thing
can. We taste God in the creatures.; they are sanctified to the heirs
of promise : 1 Tim. iv. 4. 5, Every creature of God is good, and
nothing to be refused, if it be received with thanksgiving ; for it is
sanctified by the word of God and prayer/ They are a glass wherein
to see our creator s goodness and wisdom and power. But the creatures,
besides their spiritual use, have a natural use; to maintain the present
life. But the ordinances have wholly a spiritual use. The creatures, and
earthly comforts which we enjoy, do not so immediately tend to the
glory of God ; their immediate use is to comfort man during his pilgrim
age, and to enable him to serve God ; but ultimately and terminatively
they tend to the glory of God. Though man be not to use them merely
for himself, and to sacrifice them to his own will and pleasure, or to
satisfy his own fleshly mind, yet their natural use is for his comfort, and
to enable him to serve God. But there is more of God discovered in
the ordinances than in the creatures, and they do more immediately
tend to God.
2. These are the means of our eternal felicity. Earthly things are
given us as an invitation ; spiritual things as an evidence. Earthly
things are not given us in the first place, but as an additional supply :
Mat. vi. 33, Seek ye first the -kingdom of God, and his righteousness,
and all these things shall be added unto you ; Eccles. vii. 11, Wisdom
is good with an inheritance. Well, then, surely ordinances, if we have
the effect of them, are a more blessed evidence of God s favour : Ps.
Ixv. 4, Blessed is the man whom thou choosest, and causest to approach
unto thee, that he may dwell in thy -court ; we shall be satisfied with
the goodness of thy house, even of thy holy temple. By this means
God pursueth his eternal love, and bringeth us to eternal glory and
blessedness. One beam of the light of God s countenance is more worth
SERMON UPON PSALM LXXXIV. 10. 151
i
than all the world, what then is the eternal enjoyment of God ? Now
the ordinances are a means to this end, to bring us to the everlasting
fruition of God : Ps. Ixxiii. 25, Whom have I in heaven but thee ?
and there is none upon earth that I desire besides thee/
Reason 2. God is not loved unless he be loved with a trans-
cendant, superlative love ; and this must proportionably descend
upon other things as they relate to God, for everything is good
according to its vicinity and nearness to the chiefest good and last
end. There is a fourfold rank of good things. The first is of that
which is loved and desired only for itself and for no other, and all
other things for its sake ; so God only is good. The second rank is of
those things that are desired for themselves and the sake of some other
thing also ; as knowledge, grace, and virtue. The third rank is of those
good things which are merely desired for some other good s sake ; as
the supplies of the outward life, estate, and the like ; in order to service,
these may be desired. The fourth rank is of those things which are
evil in themselves, and good only by accident, in order to some greater
good which may be procured by them ; as war, to make way for a
lasting quiet and peace ; the cutting off an arm or leg, to preserve the
rest of the body ; burning the harvest to starve an enemy. In a
theological consideration, afflictions have this use, which are not things
to be desired and chosen, but endured and suffered when sent by the
wise God for our good. Well, now, a Christian should love all things
according to their value, and as they approach nearer to his last end
and chief good. He valueth all things as they more or less let out
God to him; the nearer means more than the remote subservient
helps. Thus he delighteth in the ordinances more than the creatures,
because the ordinances discover more of God and exhibit more of God
to him. He valueth graces more than ordinances, because by the
graces of the Spirit he is brought into more conformity to God, and
communion with him, than by the bare formality of a duty. And he
delighteth in Jesus Christ more than in created graces, as being by
him nearer to. God, and God nearer to us. Here is the method and
order of our value and esteem then: first God, next Christ as
mediator, next the graces of the Spirit, next the ordinances, next the
creatures and comforts of this life.
3. A godly man s judgment is rectified about the difference between
things spiritual and temporal : Prov. xxiii. 4, Labour not to be rich ;
cease from thine own wisdom ; 1 Cor. ii. 12, 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 to us of God ; Ps. xvi. 7, I will bless
the Lord, who hath given me counsel ; my reins also instruct me in
the night season. He counteth that condition best wherein he may
be most serviceable to God, and best helped to heaven. The natural
understanding valueth all things by the interest of the flesh, for it
looketh only to present things ; it is the spirit of the world. But one
to whom God hath given counsel, he is of another temper, seeth things
by another light, and liveth to another end and scope. His end en-
lighteneth him, and the Spirit of God enlighteneth him. The Spirit
showeth him the reality and worth of heavenly things : Eph. i. 17, 18,
1 That the God of our Lord Jesus Christ, the Father of glory, may give
152 SERMON UPON PSALM LXXXIV. 10.
unto you the spirit of wisdom and revelation in the knowledge of him,
the eyes of your understandingbeing enlightened, that ye may know what
is the hope of his calling, and what the riches of the glory of his inheri
tance in the saints/ There is no prospect of the other world by the
light of a natural spirit, but by faith : 2 Peter i. 9, He that lacketh
these things is blind, and cannot see afar off. A mere natural man
acteth at little higher rate than a beast. A beast seeth things before
him, tastes what is comfortable to his senses, is guided by fancy and
appetite ; but the spirit of faith maketh a man live as in the sight of
God, and under a sense of another world. His end enlighteneth him ;
for, Mat. vi. 22, The light of the body is the eye ; if thine eye be single,
thy whole body shall be full of light. When a man hath fixed his
end, he will the sooner understand his way. Finis est mensura mediorum
The end is the measure of the means. A good end and scope en
lighteneth and governeth a man in his whole course. As a man s end
is, so he judgeth of happiness and misery. If a man s end be to live
well in the world, then happy are the people that are in such a case.
If his end be to enjoy God, then happy is the people whose God is
the Lord, Ps. cxliv. 15. It is a blessed opportunity to be waiting upon
him. So he judgeth of liberty and bondage. If his end be to please
God, then corruption is his yoke ; if to please the flesh, duty is his
yoke. So he judgeth of wisdom and folly. A carnal man counteth
himself wise when he has made a good bargain ; then he applaudeth
himself : Ps. x. 3, The wicked boasteth of his heart s desire, and bless-
eth the covetous, whom the Lord abhorreth/ The godly man then
counteth himself wise, when he has redeemed time for spiritual uses :
Eph. v. 15, 16, Not as fools, but as wise, redeeming the time, because
the days are evil. And the eunuch, when he was instructed by Philip,
went on his way rejoicing, Acts viii. 39.
Use 1. If these things be so, then it informeth us how cheerfully
we should pass through our sabbath duties: Isa. Iviii. 13, If thou
turn away thy foot from the sabbath, from doing thy pleasure on my
holy day, and call the sabbath a delight, the holy of the Lord, honour
able, and shalt honour him, not doing thine own work, not finding
thine own pleasure, nor speaking thine own words/ &c. It followeth
naturally from the point in hand ; for if a day in God s house be better
than a thousand elsewhere, then a Christian should be in his element
when he is wholly at leisure for God. His sabbath time should not
hang upon his hands, nor should he count this day as a melancholy inter
ruption. Few are of this spirit ; they are out of their course : Amos viii.
5, When will the sabbath be gone, that we may set forth wheat?
They are weary of sacred meetings, and long to have them over, that
they might follow their gain, and satisfy their worldly humour. They
make the world and their gain their great errand, and look upon
attendance upon God as a matter by the by, and therefore are soon
weary of it.
Use 2. Let us reflect the light of this truth upon our own hearts.
Have we this love and affection to the means of grace ? If we profess
it, the truth of it is best known to God; but in some measure it
should be known to ourselves also, if we would take comfort in it.
Therefore let us a little state it.
SERMON UPON PSALM LXXXIV. 10. 153
1. This affection and respect to ordinances is to them as pure;
to those meetings where God is sincerely and purely worshipped,
As new-born babes desire \o<yiKov aSo\,ov <yd\a, the sincere milk
of the word/ 1 Peter ii. 2. The new nature is suited to God s
institutions. As the puking infant, when he sucketh a stranger, doth
in effect say, This is not my mother s milk. Christ is there where he is
worshipped in his own way : Mat. xxviii. 20, Teaching them all
things whatsoever I have commanded you, and lo, I am with you
alway, even unto the end of the world. The church hath nothing to
do about ordaining or instituting, but only about ordering the natural
circumstances of worship.
2. It is not the empty formality which the saints prize, but meeting
with God : Ps. Ixxxiv. 1, 2, How amiable are thy tabernacles, Lord
of hosts ! my soul longeth, yea, even fainteth for the courts of the Lord ;
my heart and my flesh crieth out for the living God. The profane
blind world neither careth for the duty, nor for God in the duty; the
formal hypocritical part of the world is for the outward duty, and rests
satisfied with the bare ordinance, but the sincere Christian would meet
with God there. They do not only serve him, but seek him, to find God
in the means, and his lively operation upon their hearts ; and therefore
they would not go from him without him : Gen. xxxii. 26, I will not
let thee go except thou bless me/ They must have somewhat of God ;
this is what they long for, some new warmth, and comfort, and
quickening.
3. Those ordinances are prized where many of the servants of God
meet together. It is comfortable to enjoy God in secret, such duties
are rewarded with an open blessing : Mat. vi. 6, But thou, when thou
prayest, enter into thy closet, and shut thy door, and pray unto thy
Father which is in secret, and thy Father, which seeth in secret, will re
ward thee openly. But here it is God s court. David could thus enjoy
God in the wilderness : Ps. xlii. 4, I had gone with the multitude ; I
went with them to the house of God, with the voice of joy and praise,
with the multitude that kept holy-day. It is a comfort certainly to
meet with our everlasting companions, joining in concert with them, and
beginning our everlasting work. God s people have but one spirit, one
divine nature; are led by the same principles, rules, and ends ; have
the same hopes, desires, and joys : to have multitudes of these joining
with us in lifting up the same God, in the same solemn worship, pray
ing together, hearing together, sitting down at the same table, and
glorifying the same God and Father with the same heart and mouth :
Acts i. 14, These all continued with one accord in prayer and suppli
cation; Ps. xxii. 22, In the midst of the congregation will I praise thee;
and ver. 25, My praise shall be of thee in the great congregation ; I
will pay my vows before them that fear him.
4. It must be to the ordinances, though under reproach, disgrace,
persecution : Heb. xi. 26, Esteeming the reproach of Christ greater
riches than the treasures of Egypt/ Though the service of God
expose us to the lowest and most painful condition of life, as a door
keeper, if joined with any measure of communion with God : 2 Sam.
vi. 22, I will be yet more vile than thus. It is better to suffer afflic
tion with the people of God, than to enjoy the most easy, sumptuous,
154 SERMON UPON PSALM LXXXIV. 10.
and plentiful condition of life with wicked men. Few are content to
serve a poor Christ.
5. It is a constant affection, not for a pang. Herod ^Sew? tftcova-e
Heard John Baptist gladly/ Mark vi. 20 ; and John v. 35, He was
a burning and a shining light, and ye were willing for a season to
rejoice in his light ; for a season, while ordinances are novel things,
or during some qualm of conscience ; but it is from a constant inbred
appetite, common to all the saints.
6. This value and esteem must vent itself by a strong desire : Ps.
xlii. 1, 2, As the hart panteth after the water-brooks, so panteth my soul
after thee, God. My soul thirsteth for God, for the living God :
when shall I come and appear before God ? The lively believer
doth earnestly, and above all other things, seek after communion with
God : Ps. xxvii. 4, One thing have I desired of the Lord, that will I
seek after, that I may dwell in the house of the Lord all the days of
my life, to behold the beauty of the Lord, and to inquire in his temple.
There were other things which David might desire, but this one thing
was his heart set upon, that he might live in constant communion with
God. Not to be settled in his regal throne, which he sought not yet
to be, but to enjoy that transcendant pleasure of conversing daily and
frequently with God ; and the spirit worketh uniformly in the saints.
7. The end of our attendance on ordinances must be God s glory and
our own profit. God s glory : Ps. xxvii. 4, To behold the beauty of God.
God is infinitely worthy of all honour and praise from his creatures ;
love to God hath an influence on it : Ps. xxvi. 8, Lord, I have loved
the habitation of thy house, and the place where thine honour dwelleth.
Our profit : 1 Peter ii. 2, As new-born babes desire the sincere milk of
the word, that ye may grow thereby ; that we may have some increase
of light and life : Ps. Ixxxiv. 7, They go from strength to strength ;
every one in Sion appeareth before God.
SERMONS UPON LUKE XIX 10.
SEKMON I.
For the Son of man is come to seek and to save that which was lost.
LUKE xix. 10.
THIS is given as a reason why Christ came to invite himself to Zaccheus*
house, who was a publican. We find, ver. 7, The people murmured,
saying, That he was gone to be a guest with a man that is a sinner.
Christ defendeth his practice by his commission, or the errand for which
he came into the world, For the Son of man/ &c.
In which words
1. The person, or the character by which he was described, The Son
of man. Christ is called so, not to deny his godhead, but to express
the verity of his human nature, and that he was of our stock and lineage.
He might have been a true man though he had not come of Adam, but
his human nature had been framed out of the dust of the ground, as
Adam s was, or created out of nothing : But he that sanctifieth and
they that are sanctified are of one ; for which cause he is not ashamed
to call them brethren/ Heb. i>i. 11. He would be of the mass and stock
with us.
2. His work, He is come to seek and to save. The first word, to
seek/ showeth his diligence ; he leaveth no place unsought where his
hidden ones are. The second word, to save/ showeth his sufficiency
of merit and power ; both show his kindness and good- will to mankind,
to recover us out of our lapsed estate.
3. The object of this grace and favour, That which was lost. The
object of Christ s salvation is man lost and undone.
Doct. That the great end and business of Christ s coming is to seek
and save that which is lost.
Here I shall inquire two things by way of explication.
1. In what sense we are said to be lost.
2. How Christ Cometh to seek and save such.
I. In what sense we are said to be lost ; two ways, really and indeed,
or in our own sense and apprehension.
1. Keally and indeed ; so we are lost to God and lost to ourselves.
As to God, he hath no glory, love, and service from tas, and so is de
prived and robbed of the honour of his creation. The father in the
parable, by whom God is resembled, saith, Luke xv. 24, This my son
was lost and is found. Lost as to themselves, so they are said to be
lost, as they are out of the way to true happiness, and as they are in the
156 SERMONS UPON LUKE XIX. 10.
way to everlasting destruction. In the former respect we are compared
to lost sheep, who when they are once out of the way, know not how to
find it again : Ps. xiv. 3, They are all gone aside ; and Isa. liii. 6,
All we like sheep have gone astray. Swine and other creatures, if they
wander all day, will easily find the way home again ; but we are gone
astray like sheep. Domine, errare per me potui, redire non polui
Lord, I have wandered of myself, but I cannot return of myself. In
the second respect, as they are in the way to destruction ; so we are
compared to the lost son, who undid himself, and wasted his substance
with riotous living, Luke xv. 13. So we are lost by reason of original
sin, or the corruption introduced by Adam s first sin, hereditarily
derived to us from our first parents : Ps. li. 5, Behold, I was shapen
in iniquity, and in sin did my mother conceive me. And also by
reason of actual sins, whereby we involve ourselves more and more in
the wrath and curse of God : Eph. ii. 1, 2, And you hath he quickened,
who were dead in trespasses and sins ; wherein in times past ye walked
according to the course of this world, according to the prince of the
power of the air, the spirit that now worketh in the children of dis
obedience ; and ver. 3, We were by nature the children of wrath,
even as others. Take one distinction more ; some are lost totally, and
others totally and finally too. All men in their natural estate, whether
they be sensible or insensible of it, are lost totally : Isa. liii. 6, All
we like sheep have gone astray, not one exeepted L the elect, though
for the present they are totally lost, yet they are not finally lost. But
those that still continue in their impenitency and unbelief are both
totally and finally lost, justly given over and designed to everlasting
perdition and destruction. In which sense Judas is called the son of
perdition : John xvii. 12, Those which thou hast given me, I have
kept, and none of them is lost, but the son of perdition. Unbelief per
sisted in is a sign of perdition*. Therefore the apostle saith, 2 Cor. iv.
3, If our gospel be hid, it is hid to those that are lost. Well, then,
such as refuse the gospel are in an actual state of perdition, and while
they continue to repel and refuse the benefit of the gospel, there is no
hope of them. Thus we are really and indeed lost.
2. Some are lost and undone in their own sense and feeling. All by
reason of sin are in a lost state,, but some are apprehensive of it ; when
the soul is made sensible of its utter perishing condition, and fear of its
aggravated punishment by reason of actual sin \ as the lost son appre
hended his perishing for want of bread : Luke xv. 17, And when he
came to himself, he said, How many hired servants of my father s have
bread enough, and to spare, and I perish with hunger I Thus would
Christ represent the sensible sinner, that is apprehensive of his con
dition. Now such a sense is necessary to prepare us for a more broken
hearted and thankful acceptance of the grace of the gospel.
S..] Because the scripture speaketh of an awakening before conversion:
. v. 14, Awake, thou that sleepest, and arise from the dead, and
Christ shall give thee light. While we are asleep, we are neither sen
sible of our misery, nor care for our remedy, but please ourselves with
dreams and fancies ; but when a man s conscience doth rouse him up
out of the sleep of sin, and awaken him to some sight and sense of his
miserable condition, he is in a good measure prepared to hearken to the
SERMOKS UPON LUKE XIX. 10. 157
offers of the gospel, and to be affected with and entertain the grace of
Christ : so Ps. xxii. 27, All the nations of the earth shall remember
and turn to the Lord ; first remember, then turn. They are like men
sleeping and distracted before ; they do not consider whence they are,
what they are doing, whither they are going, what shall become of them
to all eternity.
[2.] Till we are sensible of our lost estate, we have not that trouble
for sin, that hunger and thirst for grace, which the scripture express-
eth everywhere in the calls and invitations of the gospel : as Mat. ix.
12, 13, The whole need not the physician, but they that are sick : I
came not to call the righteous, but sinners to repentance ; and Mat. xi.
28, Come unto me, all ye that are weary and heavy laden, and I will
give you rest ; Isa. Iv. 1, Ho, every one that thirsteth, come ye to
the waters ; Heb. vi. 18, Who have fled for refuge, to lay hold of
the hope set before us. They that are heart-whole will not value the
spiritual physician, neither will they that feel not their load care for
offers of ease. None will prize bread but the hungry, nor come to the
waters but the thirsty, nor make haste to the city of refuge but those
that see an avenger of blood at their heels. Or to divest these things
of their metaphor ; sin unseen grieveth not ; that which the eye seeth
not the heart rueth not ; it is the hungry conscience that cannot be
satisfied without Christ s renewing and reconciling grace ; it is the
curse driveth us to the promise, and the tribunal of God s justice to the
throne of grace ; one covenant to another^ None do with such sighs
and groans mourn and wait in the use of means till they obtain mercy
as those who have a sight and sense of their lost estate, or their sad and
miserable case by nature.
[3.] It appeareth by the types, the deliverance of the children of Israel
out of Egypt and. Babylon, which figured our restoration by Christ.
Now God would not deliver his people out of Egypt till they sighed
and groaned out of the anguish of their spirits for their cruel bondage :
Exod. iii. 7, I have surely seen the affliction of my people which are
in Egypt, and have heard their cry by reason of their task-masters, for
I know their sorrows. So God delivered them not out of their captivity
of Babylon till they were sensible of their being ready to perish under
it : Ezek. xxxvii. 11, Behold, they say, Our bones are dried, and our
hope is lost ; we are cut off for our parts. Now the great truth figured
hereby is our perishing condition under the captivity of sin before the
Spirit of life entereth into us.
[4.] By experience it appeareth that Christ is not valued, nor his
grace so highly prized, till men have a sensible awakening knowledge
of their own misery and lost estate by reason of sin. When sin is sin
indeed, then grace is grace indeed and Christ is Christ indeed. If men,
have a superficial sense of sin, they have a superficial faith in Christ.
The slight person doth the work of an age in a breath. We are all
sinners, but God is merciful. Christ died for sinners, and there is an
end both of their law and gospel work. If men have a doctrinal and
speculative knowledge of sin, they have also a doctrinal opinionative
faith in Christ. Always according to our sense of the disease so is our
carriage about the cure and remedy. It must needs be so, for God
by the one will advance the other, that where sin aboundeth, grace
158 SERMONS UPON LUKE XIX. 10.
might much more abound, Kom. v. 26 ; that is, rather in our sense
and feeling than in our practice ; so that one wounded for sin will
more earnestly look after a cure. Others may dispute for the gospel,
but they feel not the comfort of it. Well, then, I have proved to you
that every man is in a lost condition, sensible or insensible of it, and
that we ought to have a deep sense of this upon our hearts, to count
ourselves lost and undone, that we may be more prepared and fitted to
entertain the offers and calls of the gospel, and prize our Kedeemer s
grace.
II. In what sense Christ is said to seek and save such. Here is a
double work seeking and saving.
1. What is his seeking ? It implieth
[1.] His pity to us in our lost estate, and providing means for us, in
that he doth not leave us to our wanderings, or our own heart s counsels,
but taketh care that we be brought back again to God: John x. 16,
Other sheep have I, which are not of this fold ; them also I must
bring, and they shall hear my voice. It is spoken of his care to bring
in his own among the gentiles ; he will in due time convert and bring
in all that belong to the election of grace. Christ hath not only a
care of those that are already brought in, but of those who are yet to
be brought in ; they are his sheep, though yet unconverted, in respect
of his eternal purpose ; and his heart is upon them, when they little
think of him, and his love to them. So the Lord Jesus appeared in
the vision to Paul : Acts xviii. 10, Fear not, I am with thee, and no
man shall set on thee to hurt thee ; for I have much people in this city.
He doth not say, There are much people, Corinth was a populous city,
and it is good casting out the net where there are store of fish ; but, /
have much people. It is not meant of those Corinthians that were
already converted to God, for at that time there were few or none, for
all those at Corinth that were converted were converted by Paul : 1
Cor. iv. 15, Though ye have ten thousand instructors in Christ, yet
have ye not many fathers ; for in Christ Jesus I have begotten you
through the gospel. Or if some few were already converted, Paul was
not afraid of them. But there are much people, viz., who were elected
by God, redeemed by Christ, though yet wallowing in their sins ; such
as these he findeth out in their wanderings.
[2.] His seeking implieth his diligence and pains to reduce them :
Luke xv. 4, What man of you, having an hundred sheep, if he lose
one of them, doth not leave the ninety and nine in the wilderness, and
seeketh after that which was lost till he find it? It requireth time
and pains to find them, and gain their consent. A lost soul is not so
easily recovered and reduced from his straying ; there is many a warn
ing slighted, many a conviction smothered, and tenders of grace made
in vain, till they are taken in their month : Isa. Ixv. 2, I have spread
out my hands all the day long unto a rebellious people, as requiring
audience.
I evidence this two ways
(1.) Christ is said to seek after us by his word and Spirit.
(1st.) By his word, he cometh as a teacher from heaven, to recall
sinners from their wanderings. At first he came in person : I am not
come to call the righteous, but sinners to repentance, Mat. ix. 13.
SERMONS UPON LUKE XIX. 10. 159
Besides his giving repentance as prince and lord of the renewed estate,
or dispenser of the grace of the gospel, there is his calling to repent
ance ; and Christ was very painful in it, going up and down, and seek
ing all occasions to bring home poor creatures to God. Thus he was
now calling home to God Zaccheus, a publican ; so the woman of
Samaria, when he was faint and hungry, John iv. 34, he telleth her
his meat was to do the will of him that sent him, and to finish his work/
To seek and save lost souls was meat and drink to Christ. So still
he doth send ministers, giving them gifts, and inspiring them with a
zeal for God s glory and compassion over souls, that with all meekness
they may instruct those that oppose themselves, if peradventure God
will give them repentance to the acknowledging of the truth, &c., 2
Tim. ii. 25, 26. Now these are to be instant in season and out of
season, 2 Tim. iv. 2 ; as the woman lighted a candle to seek her lost
groat, Luke xv. 8. So Christ causeth the candlestick of the church
to be furnished with burning and shining lights, men of prudence, zeal,
and holiness, and compassion over souls, that he may at length gain on
a people. And indeed Christ never lights a candle but he hath some
lost groat to seek.
(2d.) By his Spirit striving against and overcoming the obstinacy
and contradiction of our souls. By his call in the word he inviteth us
to holiness, but by his powerful grace he inclineth us. Man is averse
from God ; he resists not only external offers, but internal motions, till
by his invincible grace he changeth our hearts, and so in the day of his
power we become a willing people : Ps. ex. 3, Thy people are willing
in the day of thy power. It is the good shepherd that bringeth home
the sheep upon his own shoulders rejoicing, Luke xv. 5.
(2.) This seeking is absolutely necessary ; if he did not seek them,
they would never seek him. It is our great duty to seek after God ;
the scripture calleth for it everywhere : Isa. Iv. 6, Seek ye the Lord
while he may be found, call upon him while he is near. By the
motions of his Spirit he urgeth us thereunto : Ps. xxvii. 8, When thou
saidst, Seek ye my face. The course of his providence inviteth us ; both
afflictions : Hosea v. 15, In their afflictions they will seek me early ;
and mercies : Acts xvii. 27, 28, That they should seek the Lord, if
haply they might feel after him and find him, though he be not far
from every one of us : for in him we live and move, and have our being/
And his people are described to be a generation of them that seek him,
Ps. xxiv. 6. Yet if Christ had not by his preventing grace sought us,
we could never seek after him : Isa. Ixv. 1, I am found of them that
sought me not. I prevented their seeking of me, by sending and seek
ing after mine own first. Christ beginneth with us first : 1 John iv. 19,
We love him, because he first loved us. He chooseth us before we
choose him : John xv. 16, Ye have not chosen me, but I have chosen
you/ He seeketh us first before we seek him ; for we are fugitives and
exiles, our hearts are averse from God, and there is a legal exclusion in
the way. Sweetly Bernard to this purpose, Nemo te qucerere potest,
nisi qui prius invenerit ; vis inveniri ut quceraris, quceri ut inveniaris ;
potes quidem inveniri, non tamen prceveniri. God will be sought
that he may be found, and found that he may be sought. We cannot
seek him till we find him ; we may return to him, but we cannot
160 SERMONS UPON LUKE XIX. 10.
prevent him ; for he pitied our misery, and sought us, when we had
neither mind nor heart to seek him.
2. To save them. Two ways is Christ a saviour merito et
efficacia, by merit and by power. We are sometimes said to be
saved by his death, and sometimes to be saved by his life : Eom. v. 10,
If, when we were enemies, we were reconciled to God by the death of
his Son, much more, being reconciled, shall we be saved by his life.
There is the merit of his humiliation, and the efficacy and power of his
exaltation. He procureth salvation for us by his meritorious satisfac
tion, and then applieth it to us by his effectual and invincible power.
Here I shall do two things (1.) I shall show why it is so ; (2.) I
shall prove that this was Christ s great end and business.
First, Why it is so.
1. With respect to the parties concerned. In saving lost crea
tures, Christ hath to do with three parties God, man, and Satan.
[1.] With God. God s wrath was to be pacified by the blood of his
cross : Col. i. 20, Having made peace through the blood of his cross,
by him to reconcile all things to himself. His blood was to be shed
on earth, and represented and pleaded in heaven. Now thus he came
to save us, that is, to die for us, and give his life a ransom for many
here upon earth : Mat. xx. 28, x The Son of man is come not to be
ministered unto, but to minister, and to give his life a ransom for
many. In heaven it is represented: Heb. ix. 24, For Christ is not
entered into the holy places made with hands, which are the figures of
the true, but into heaven itself, now to appear in the presence of God
for us.
[2.] The next party is man, who is to be saved, who is guilty and
unholy. His guilt is removed by Christ s substituting himself in man s
stead, and bearing his sins. But man by a foolish obstinacy is apt to
turn the back upon his own mercies, so that there needeth the efficacy
of the Spirit of Christ to gain his consent, as well as the merit and
mediatorial sacrifice of Christ to reconcile him to God. We are so
prepossessed with a false happiness, and biassed by sinful inclinations,
so indisposed for the waiting for and receiving of the offered mercy in
that humble and submissive way wherein God will dispense it, that
unless Christ save us by a strong hand we are not likely to be the
better for the tender of the gospel to us : John vi. 44, No man can
come unto me, except the Father which hath sent me draw him ; and
ver. 65, No man can come to me, except it were given him of my
Father ; and John v. 40, Ye will not come unto me that you might have
life. So that as we are deservedly cut off by the law, so also we are
become morally impotent, and averse to the undeserved, free, and
gracious tenders of the gospel ; and having wilfully pulled upon our
selves just misery, we do obstinately reject free niercy tendered to us
upon the terms of the gospel. We are lost before, unless Christ satisfy
the old covenant, and we are lost again, unless he qualify us for the
privileges of the gospel. And as the gospel transcends the law, so our
disobedience to the gospel doth so far exceed in evil our disobedience
to the law ; so that We are doubly lost, utterly lost, unless Christ help
us.
[3.] With Satan, who is a tempter and an accuser ; as an accuser
SERMONS UPON LUKE XIX. 10. 161
not a whisperer, but KaTfaopos, accuser ; Kev. xii. 10, For the
accuser of the brethren is cast down, which accused them before God
day and night. And avriSiKcx; an adversary ; 1 Peter v. 8, Because
your adversary the devil, like a roaring lion, walketh about, seeking
whom he may devour. As a tempter, by the baits of the world he
doth solicit and entice our flesh to a rebellion against God; his
assaults are daily and assiduous, and the baits presented are pleasing
to our flesh. So that to begin an interest for God, or to keep it alive,
and maintain it in ourselves, the divine power is necessary. As to
begin it : Col. i. 13, Who hath delivered us from the power of dark
ness, and translated us into the kingdom of his dear Son ; Luke xi. 21,
22, When a strong man armed keepeth his palace, his goods are in
peace ; but when a stronger than he shall come upon him, and over
come him, he taketh from him all his armour, wherein he trusted, and
divideth the spoil. So to maintain and keep it still alive : 1 Peter i. 5,
Who are kept by the power of God, through faith unto salvation ;
1 John iv. 4, Ye are of God, little children, and have overcome them,
because greater is he that is in you than he that is in the world.
Nothing else, nothing less, can do it than the power of Christ.
2. With respect to the parts of salvation. There is redemption and
conversion, the one by way of impetration, the other by way of appli
cation. It is not enough that we are redeemed, that is done without
us upon the cross ; but we must also be converted, that is real redemp
tion applied to us. We must again recover God s favour and image ;
his image was first lost, and then his favour : so is our recovery ; first
we recover his image : Titus iii. 5, He hath saved us by the washing
of regeneration, and the renewing of the Holy Ghost ; that is, put us
into the way of salvation. Sanctification is spoken of as a principal
branch of our salvation : Mat. i. 21, Thou shalt call his name Jesus,
for he shall save his people from their sins ; he hath his name and
office for that use. And then, recovering the image of God, we also
recover his favour, are adopted into his family, are justified and freed
from the guilt of sin : Eph. ii. 8, By grace ye are saved, through faith,
and that not of yourselves, it is the gift of God.
3. With respect to eternal salvation, which is the result of all, that
is to say, it is the effect of Christ s merit and of our regeneration ; for
in regeneration that life is begun in us which is perfected in heaven.
With respect to our justification, for thereby the sentence of death is
taken off, and he that is justified shall not come into condemnation,
but is passed from death to life, John v. 24. Yea, our sanctification is
acted in obedience performed upon the encouragements and hopes of
gospel grace, before we are capable of eternal happiness ; for the apostle
telleth us, Heb. v. 9, that Christ is become the author of eternal salva
tion to them that obey him/ He bringeth us at length to live in those
eternal mansions which he hath prepared for us. This is the salvation,
from whence Christ is chiefly denominated our Saviour, and that which
we are to endeavour and look after throughout our whole life.
VOL. XVIII.
162 SERMONS UPON LUKE XIX. 10.
For the Son of man is come to seek and to save that which is lost
LUKE xix. 10.
SECONDLY, I am to prove that this was Christ s great end and business.
1. It is certain that Christ was sent to man in a lapsed and fallen
estate, not to preserve us as innocent, but to recover us as fallen. The
good angels are preserved and confirmed in their first estate, they are
kept from perishing and being lost. And so would Adam have been
saved, if God had kept him still in a state of innocency ; but our salva
tion is a recovery and restoration, being lost and undone by the fall :
Horn. iii. 23, For all have sinned, and come short of the glory of God ;
that is, lost the perfection of our nature and the consequent privileges.
2. Out of this misery man is unable to deliver and recover himself.
Not able to reconcile or propitiate God to himself, by giving a suffi
cient ransom to provoked justice : Ps. xlix. 8, For the redemption of
the soul is precious, and it ceaseth for ever ; that is, if it should lie
upon our hands. And man cannot change his own heart : Who can
bring a clean thing out of an unclean ? Not one, Job xiv. 4. There
is no sound part left in us to mend the rest, this is a work for the
spiritual physician. We have need of a saviour to help us to repent
ance, as well as to help us to pardon.
3. We being utterly unable, God, in pity to us, that the creation of
man for his glory might not be frustrated, hath sent us Christ. First,
he was from the love of God predestinated to this end from all eternity,
to remedy our lapsed estate : John iii. 16, * God so loved the world, that
he sent his only-begotten Son, that whosoever believeth in him should not
perish, but have everlasting life/ He was from all eternity appointed
by the Father to save sinners. Secondly, he was spoken of and pro
mised for this end in paradise, presently after the fall : Gen. iii. 15, The
seed of the woman shall bruise the serpent s head. Thirdly, he was
shadowed forth in the sacrifices and the other figures of the law ;
therefore said to be the Lamb slain from the foundation of the world,
Eev. xiii. 8. Fourthly, he was prophesied of by the prophets, as one
that should make his soul an offering for sin, Isa. liii. 10 ; as the
anointed one that should be cut off, not for himself, but to make an end
of sins, and make reconciliation for iniquity, and to bring in everlasting
righteousness, Dan. ix. 27-29. Fifthly, he was waited for by all the
faithful, before his coming, as the consolation of Israel : Luke ii. 25,
And behold there was a man in Jerusalem whose name was Simeon,
and the same man was just and devout, waiting for the consolation of
Israel; John viii. 56, Your father Abraham rejoiced to see my day,
and he saw it, and was glad ; 1 Peter i. 10, Of which salvation the
prophets have inquired, and searched diligently, who prophesied of the
grace that should come unto you. Sixthly, in the fulness of time the
Son of man came, not at first to judge or sentence any, but to save the
lost world : Luke ix. 56, For the Son of man is not come to destroy
men s lives, but to save them ; John iii. 17, God sent not his Son into
the world to condemn the world, but that the world through him might
SERMONS UPON LUKE XIX. 10. 163
be saved. The errand of his first coming was to offer salvation to the
lost world, and not only to offer it, but to purchase it for them : John
xii. 47, I came not to judge the world, but to save the world. All
these places show that at his first coming he laid aside the quality of
a judge, and took the office of a saviour and a mediator ; as a prophet,
to reveal the way of salvation ; as a priest, to procure it for us by the
merit of his sacrifice ; as a king, powerfully to bring us to the enjoy
ment of it. He did not come down to punish the ungodly world ; as
Gen. xviii. 21, I will go down now and see whether they have done
altogether according to the cry of it which is come up unto me ; and
so to put an end to transgression. But he would come with an offer of
peace and salvation, and during this whole dispensation leaves room
for faith and repentance. Seventhly, when he was upon earth, you
find him conversing with sinners, as the physician with the sick, to heal
their souls ; and when the pharisees excepted against this familiarity,
as if it were against decency that so great a prophet should converse
with the poorest and worst, he showeth it was needful for their cure.
When they objected, Luke xv. 2, This man receiveth sinners, and
eateth with them, he defendeth himself by the parable of the lost sheep,
and lost groat, and lost son. So here, when they murmur at him
for being Zaccheus guest, he pleadeth his commission and great errand
into the world. So when a woman that was a sinner washed his feet with
her tears, he preferreth her before Simon a pharisee, Luke vii. 44-47.
He pleadeth his being a physician of souls when he sat at meat with
Matthew a publican, Mat. ix. 12. So those that would have the adul
teress stoned, he said to them, John viii. 7, He that is without sin
among you, let him cast the first stone at her. He spake many par
ables against those that were conceited of their righteousness and de
spised sinners, Luke xviii. 9 ; the parable of the two sons, Mat. xxi.
28-31. Now all these show that his great work was to bring lost sinners
to repentance, that they might be saved. Eighthly, after he had offered
himself through the eternal Spirit, that he might purge our consciences
from dead works, he went to heaven, and sat down at the right hand
of God, that he might powerfully apply his salvation. Therefore it is
said, Acts v. 31, Him hath God exalted with his right hand, to be a
Prince and a Saviour, to give repentance to Israel, and remission of
sins. So that still he is upon the saving dispensation till he come to
judgment ; then all are in termino, in their final estate, where they
shall remain for ever. Ninthly, the ministry and gospel was appointed
to give notice of this : 1 John iv. 14, And we have seen, and do tes
tify, that the Father sent the Son to be the Saviour of the world. Well,
then, if Christ had not been willing to save us, he would never have
laid down his life to open a way for our salvation, nor would he have
sent his ambassadors to pray and beseech us to accept of his help.
Use 1. Information.
1. How contrary to the temper of Christ they are who are careless
of souls. We should learn of Christ to be diligent and industrious, to
reduce the meanest person upon earth that is in a course of any danger
of ruin to the soul. Surely this care of seeking and searching out and
reducing sinners to repentance should be imitated of all. These words
are spoken by Christ upon another occasion, why his little ones should
164 SERMONS UPON LUKE XIX. 10.
not be despised : Mat. xviii. 11, For the Son of man is come to save
that which was lost. He came to redeem the meanest believer. Now
his little ones are despised by laying stumbling-blocks in their way, or
neglecting the means by which they may be reduced to God, as if their
souls were not worth the looking after. Hath the minister no poor
ignorant creature to instruct ? or the father of the family no children
or servants to bring home to God ? Or the good Christian no brothers,
nor sisters, nor neighbours, who walk in a soul-destroying course ? How
can we think ourselves to belong to Christ when we are so unlike him ?
Oh ! seek and save that which is lost; do what you can to pluck them out
of the fire ; they are lost and undone for ever if they continue in their
carnal and flesh-pleasing course. Be they never so mean, you must
seek to save them, for you must not have the faith of our Lord Jesus
Christ in respect of persons.
2. How much they obstruct the end of Christ s coming who hinder
the salvation of lost souls, either by depriving them of the means of
grace, as the pharisees, who would neither enter into the kingdom of
God themselves, nor suffer them that were entering to go in/ Mat. xxiii.
13 ; but seek all means to divert them ; or else by clogging his grace
with unnecessary conditions or preparations, and so shut up the way
to the city of refuge, which was to be smoothed or made plain, Deut.
xix. 2, 3, that nothing might hinder him that fled thither, no stop, nor
stumbling-block, no hill, nor dale, nor river without convenient passage.
It is enough they are sensible that they are lost creatures. And it is
not the deepness of the wound is to be regarded, but the soundness of
the cure : they have a sense of sin and misery, Christ seeketh such to
save and cure. Some exclude all conditions and means ; he must look
to nothing in himself to make out his claim, but only to Christ s blood
shed for the expiation of his sins. Alas ! Christ came to seek and to
save that which was lost, not only as a priest, but as a prophet and as
a king ; not only to die for sins, but to call us to repentance, and to
work it in us by his Spirit. He findeth us lost sinners, but he doth
not leave us so. And conversion is a part of his salvation, as well as
redemption. He saveth us by renewing God s image in us, as well as
procuring his favour for us. To be saved from our sins is salvation,
Mat. i. 21 ; to be regenerated is salvation, as well as to be reconciled
to God ; and so the scripture speaketh of it.
3. It informeth us that, if men be not saved, the fault is their own,
for Christ doth what belongeth to him ; he came to seek and to save
what is lost ; but we do not what belongeth to us, we are not willing
to be saved. The scripture chargeth it upon our will, we will not
submit to his saving and healing methods : Mat. xxiii. 37, I would
have gathered thee as an hen gathereth her chickens under her wings,
but ye would not. Christ would, but we will not. So John v. 40, Ye
will not come to me, that you might have life. You complain of want
of power, when ye are not willing to leave your sins. You say, I cannot
save myself, when thou art not willing that Christ should save thee ;
thou wilt not receive the grace and help offered to thee. Possibly thou
wouldst be freed from the flames of hell, but thou wouldst not leave
thy sins. There is no man perisheth in his sins, but because he would
not be saved. Is not Christ able to help thee ? Yes ; the doubt lieth
SERMONS UPON LUKE XIX. 10.
165
not there. Is he not willing to help thee ? Say it if thou canst. Why
did he die for thee ? Why did he send means to offer his help ? Why
did he bear with thee so long, and warn thee so often of thy danger,
when thou thoughtest not of it? If he were not willing to help thee
out of thy misery, why doth he so often tender thee his saving grace ?
Surely the defect is in thy will, not in Christ s ; thou art in love with
the sensual pleasures of sin, loath to exchange them for the salvation
Christ offereth. Christ inviteth thee, and thy excuse is, I cannot ;
when the truth is thou wilt not come to him. The business is not
whether thou canst save thyself, but whether thou art willing Christ
should save thee ? Christ is not unwilling to do that which he seeketh
after with so much diligence and care. Say not then in thy heart, I
know Christ can save me if he will. Why, he is as willing as able to
save thee ; but he will not save thee by force, against thy will, or with
out or besides thy consent. Certainly none perish in their sins but
because they would not be saved ; they refuse the help which God
offereth, and will not improve the power which he hath given. They
refuse his help : I would have purged thee, but thou wouldst not be
purged, Ezek. xxiv. 13. They do not use the power they have, for there
is no wicked man but might do more than he doth. They are slothful
servants that hide their talents in a napkin, Mat. xxv. 26. They put
off the word, quench their convictions, will not bestir themselves, nor
hearken to Christ s offers. If others had these helps, they would have
repented long ago: Mat. xi. 21, 22, Woe unto thee, Chorazin ! woe
unto thee, Bethsaida ! for if the mighty works which are done in you
had been done in Tyre and Sidon, they would have repented long ago
in sackcloth and ashes. But I say unto you, It shall be more tolerable
for Tyre and Sidon in the day of judgment than for you.
Use 2. To press you to accept of this grace, and deal with Christ as
a saviour. This title is not a title of terror and dread, but of life and
comfort. Oh ! submit then to his healing methods, and suffer Christ
to save you in his own way.
Arguments to press you to accept of this grace.
1. Consider the misery of a lost condition. We were all lost in
Adam, and can only be recovered by Christ ; we fell from God by his
first transgression, and so were estranged from the womb, and went
astray as soon as we were born : Ps. Iviii. 3, The wicked are estranged
from the womb ; they go astray as soon as they be born, speaking lies.
And every sin that we commit is a farther loss of ourselves, for every
wicked man doth more undo himself, and plunge himself into farther
perdition ; for our sins make a greater distance between God and us :
Isa. lix. 2, Your iniquities have separated between you and your God,
and your sins have hid his face from you, that he will not hear. And
what will be the issue but the wrath of God, and miseries in this life,
together with the everlasting torments of the damned in hell ? These
are the due effects and punishment of sin : Horn. ii. 9, Tribulation
and anguish upon every soul of man that doeth evil, of the Jew first,
and also of the Gentiles/ Now this must be thought on seriously by
every one that will believe in Christ ; he came to recover us out of these
losses. Many have been recovered, and many shall be so ; but then
you must submit to him, otherwise the wrath of God abideth on you :
166 SEUMONS UPON LUKE XIX. 10.
John iii. 36, He that belie veth not the Son shall not see life, but the
wrath of God abideth on him.
2. Think of the excellency and reality of salvation by Christ : 1 Tim.
i. 15, This is a faithful saying, and worthy of all acceptation, that Jesus
Christ came into the world to save sinners. It is worthy to be
credited, worthy to be embraced. There is in us a defect in point of
assent, and also in point of acceptance ; if we were persuaded of the
truth and worth of this salvation, we would not slight it and neglect
it as we do ; it allay eth our fears, and satisfieth our desires. Oh ! then,
let us receive it with a firm assent, and with our dearest and choicest
affections. It is vile ingratitude that we are no more affected with it.
If it were a dream, or a doctrine not suited to our soul-necessities, then
our carelessness might be the better excused. Usually we talk of it
like men in jest, or hear it like stale news. Surely we do not regard
it as lost and undone creatures should do, that have this only remedy
to free us from eternal misery, or bring us to eternal happiness, nor
with that hearty welcome which so necessary and important a truth
doth require.
3. You have the means ; you have the offer made to you : Isa. xxviL
13, And it shall come to pass in that day, that the great trumpet
shall be blown, and they shall come which are ready to perish in the
land of Assyria, and the outcasts in the land of Egypt, and they shall
worship the Lord in the holy mount at Jerusalem. Some apply this
to Cyrus s proclamation for the return of God s own people from their
captivity into their own country to worship God. The ten tribes had
been carried captive into the land of Assyria, many had fled into
Egypt, but the ten tribes returned not on Cyrus s proclamation. How
ever it hath a spiritual meaning and use. Others make it an allusion
to the year of jubilee, and the trumpet which then sounded, wherein
men were set free, and returned each one to his inheritance and pos
session again, Lev. xxv. 9, 10 ; a type of the evangelical trumpet
under the Messiah, whereby God s elect are called out of their spiritual
thraldom under sin and Satan, to inherit a share in the kingdom of
grace : Isa. Ixi. 1, 2, The Spirit of the Lord God is upon me, because
the Lord hath anointed me to preach good tidings unto the meek : he
hath sent me to bind up the broken-hearted, to proclaim liberty to the
captives, and the opening of the prison to them that are bound ; to
proclaim the acceptable year of the Lord, and the day of vengeance of
our God, to comfort all that mourn. Time was when Christ was sent
only to the lost sheep of Israel : Mat. xv. 24, I am not sent but to the
lost sheep of the house of Israel ; but now to people of all lands
and countries : Kev. v. 9, Thou wast slain, and hast redeemed us
to God by thy blood, out of every kindred, and tongue, and people,
and nation.
4. If you continue in your impenitency and unbelief, it is a shrewd
presumption that you are lost, not only in the sentence of God s law,
but in the purpose of his decree : 2 Cor. iv. 3, For if our gospel be
hid, it is hid to them that are lost ; that is, passed by, as those to
whom the gospel will do no good. Certainly such as refuse the gospel
are in an actual state of perdition, lost, undone, destroyed. We speak
upon supposition, if they continue so, they are castaways. It is not an
SERMONS UPON LUKE XIX. 10. 167
immediate absolute prediction. We cannot give out copies of God s
decrees, or seal them up to final perdition ; but we can reason from
the rules of the gospel : Mark xvi. 16, He that believeth not shall be
damned. It is not a peremptory sentence ; but we must warn you of
your danger, though we do not pronounce God s doom that you are
reprobates ; that may come afterwards.
But what must we do ?
Directions. 1. Do not resist or refuse Christ s help, but when the
waters are stirred, put in for cure. As we are to wait upon God
diligently in the use of means for the saving of our souls, so we are to
entertain and improve the offers, and to give serious regard to the
friendly convictions and motions of the Spirit of God, not smothering
or quenching them, lest our last estate be worse than the first. No
water so soon freezeth in cold weather as that which hath been once
heated ; no iron so hard as that which hath been oft heated and oft
quenched ; therefore set in with such strivings of the Spirit. Christ
hath sought thee out, and found thee in these preparative convictions,
-and now he cometh to save thee ; having made thee sensible of thy
wound, let him go on with the cure, If we refuse his help, or delay it,
as Felix, Acts xxiv. 25, When I have a more convenient season I will
send for thee, we lose this advantage. Therefore when Christ
knocketh, open to him ; when he draweth, run after him ; when the
wind blows, put forth the sails. One time or another God meeteth
with every man that liveth under the gospel, so that his heart saith, I
must be another man, or I shall be undone and lost for ever ; then
Christ cometh to seek after thee and save thee in particular. Oh !
give way and welcome to his saving and healing work ; if you resist
this grace by obstinacy and hardness of heart, or elude the importunity
of it by neglect and delay, you lose an advantage which will not be
easily had again, and so put away your own mercy.
2. Seek an effectual cure ; seek not only to be saved from wrath, but
to be saved from sin. He doth not only procure it for us by his merit,
but worketh it in us by his Spirit, and giveth a penitent heart, as well
as absolution from sin. Man s misery consists of two parts sin and
condemnation for sin ; man s salvation therefore must have two parts
opposite to these evils sanctification, which is salvation from sin, and
pardon of sin and justification, whereby a man is delivered from guilt
And condemnation. These two are inseparable ; we must have both or
none : 1 Cor. i. 30, But of him are ye in Christ Jesus, who of God is
made unto us wisdom, righteousness, and sanctification, and redemp
tion ; 1 Cor. vi. 11, ; Such were some of you ; but ye are washed, but
ye are sanctified, but ye are justified in the name of the Lord Jesus,
and by the Spirit of our God. Man s justification is not the cause of
his sanctification, nor his sanctification the cause of his justification,
but Christ is the cause of both ; but yet he is first sanctified, then
justified. First we recover his image, then his favour, then his fellow
ship. Now you must look after both these, not to be eased of the fear
of hell only, but to be fitted for God. The penitent heart seeketh both :
1 John i. 9, If we confess our sins, he is faithful and just to forgive
us our sins, and to cleanse us from all unrighteousness. He were a
foolish man that, having his leg broken, should only seek to be eased
168 SERMONS UPON LUKE XIX. 10.
of the smart, and not to have his leg set right again. Sin is the mire
that carnal persons stick in, and are unwilling to be drawn out of it.
Therefore you are rightly affected when you seek not the one only, but
the other also ; to have sin subdued as well as pardoned.
3. Being justified and sanctified, you must live to the glory of God.
For you were not only lost to yourselves, but to God ; and you must be
recovered not to yourselves only, but to God also. You are redeemed
to God : Thou hast redeemed us to God ; Rev. v. 9 ; and this redemp
tion is applied to you : Heb. ix. 14, How much more shall the blood
of Christ, who through the eternal Spirit offered himself without spot
to God, purge your consciences from dead works, to serve the living
God. You are mortified to the law : Gal. ii. 19, I through the law
am dead to the law, that I might live unto God. You are married to
Christ : Kom. vii. 4, That you should be married to another, even to
him who is raised from the dead, that ye should bring forth fruit unto
God. In short, as we are under the new covenant, we are obliged to
live unto God; as we are justified and pardoned, we are encouraged to
live unto God ; as we are sanctified, we have a principle of grace to
incline us to live unto God ; and we shall have, besides this habitual
principle, his Spirit to work in us what is pleasing in his sight.
4. You must continue with patience in well-doing till you come to
live with God. Till then Christ s salvation is not perfect; he hath not
saved us to the uttermost ; nor is our recovery perfect ; we are not
fully cleansed from all sin, nor do we serve God perfectly, nor enjoy full
communion with him. Here Christ seeketh, and there he saveth us ;
indeed here he puts us into the way of salvation, but then are we com
pletely saved. A wicked man is gone out of the way, losing himself
more and more ; but the regenerate person, though he be put into the
way, yet he is not come to the end of the journey, and therefore now
we are but expecting and waiting for the salvation of God. It is said,
fleb. ix. 28, That unto them that look for him shall he appear the
second time, without sin, unto salvation. Then he will reward all his
faithful servants that look for him. Heretofore he came to purchase
salvation, then to confer and bestow salvation. Then man shall be
delivered from all sin, and all the sad and woful consequents of sin,
and that for ever. Now this is that we look for and wait for, and that
in the way of well-doing ; for when Christ hath sought us out and
brought us home, we must wander no more. Well, then, being
renewed and justified, we must wait for the time when we shall be rid
and freed from sin and sorrow for ever.
Use 3. Is to press us to thanksgiving that the Son of God should
come from heaven to seek and save those that are lost, and us in par
ticular. Thankfulness for redemption and salvation by Christ being
the great duty of Christians, I shall a little enlarge upon it.
1. Consider how sad was thy condition in thy lost estate. You were
fallen from God, and become an enemy to him in thy mind by evil
works : Col. i. 21, And you, that were sometimes alienated, and
enemies in your minds by wicked works, yet now hath he reconciled ;
and were a wretched bondslave to Satan, led captive by him at his
will : 2 Tim. ii. 26, And that they may recover themselves out of the
snare of the devil, who are taken captive by him at his will. And thy
SERMONS UPON LUKE XIX. 10. 169
work was to pursue vain pleasures, suitable to thy fleshly mind : Titus
iii. 3, Serving divers lusts and pleasures; running with the rest of the
wicked world into all manner of sin: Eph. ii. 2, Wherein in times
past ye walked, according to the course of this world, according to the
prince of the power of the air, the spirit that now worketh in the
children of disobedience. And all this while thou wert under a
sentence of condemnation : John iii. 18, He that believeth not is
condemned already. And there was nothing but the slender thread
of a frail life between thee and execution, and the wrath of the eternal
God ready ever and anon to break out upon thee: John iii. 36, He
that believeth not the Son of God, shall not see life, but the wrath of
God abideth on him. Surely we that were lost were not worth the
looking after. Now, that God should, with so much ado, and so much
care, seek to save such wretched creatures, oh! how should we be
affected with the mercy ! Which of you, having a servant that ran
away from you sound and healthy, but afterwards is become blind,
deformed, and diseased, will seek after him, and cure him with costly
medicines and much care, and bring him into the family, and receive
him with so much tenderness, as if all this had not been ? And yet
this, and much more, is the case between us and God.
2. Consider how many thousands there are in the world whom God
hath passed by, and left them in their impenitency and carnal security,
under the bondage of sin and the vassalage of Satan ; and how few
there are that shall be saved, in comparison of the multitude that shall
be eternally destroyed ; and that God should call thee with an holy
calling, and bring thee in, to be one of that little flock that is under
that good shepherd s care ; and that when there is but, as it were, one of
a family and two of a tribe, that thou shouldst be singled out from the
rest, and chosen, when they are left. What mere grace, and astonish
ing distinguishing mercy is this ! Who maketh thee to differ from
another ? and what hast thou that thou hast not received ? 1 Cor.
iv. 7. The Lord hath passed by thousands and ten thousands who, for
deserts, were all as good, and, for outward respects, much better than
us. We were as deep in original sin as they, and for actual sin, it may
be, more foul and gross ; and for dignity in the world, many more rich,
more honourable, more wise, are left in a state of sin to perish eter
nally. And that thou shouldst be as a brand plucked out of the
burning ; that God should reform thy crooked, perverse spirit, and
pardon all thy sins, and lead thee in the way of righteousness unto
eternal glory : how should thy heart and mouth be filled with the high
praises of God ! and how should you say, Blessed be the Lord God of
Israel, for he hath visited and redeemed my soul !
3. Consider what preventing grace God used towards you ; how he
sought you out, when you sought not him, that he might save you.
As this saving mercy was not deserved by you, so it was not so much
as desired by you. The Lord pitied thee when thou hadst not an
heart to pity thyself, and prevented thee with his goodness. It is good
to observe the circumstances of our first awakening, or reducement
from our wanderings. The apostle speaketh of the called Kara
Trpodeaiv, according to his purpose, Horn. viii. 28. Not the purpose
of them that are converted, but the purpose of God : For whom he
170 SERMONS UPON LUKE XIX. 10,
did foreknow he also did predestinate, and whom he did predestinate,
them he also called, ver. 30. Many come to a duty with careless
and slight spirits, or by a mere chance ; as Paul s infidel : 1 Cor. xiv.
24, 25, But if all prophesy, and there come in one that believe th not,
or one unlearned, he is convinced of all, he is judged of all : and thus
are the secrets of the heart made manifest ; and so falling down on his
face, he will worship God, and report that God is in you of a truth/
Oh ! how many do thus stumble upon grace unawares, as not minding
or desiring any such matter ! Yet God directeth a seasonable word,
that pierceth into their very hearts. Sometimes when opposing and
persecuting, as Paul, Acts ix. Many that come to scoff: I have
seen his ways ; I will heal him, Isa, Ivii. 18. Some are leavened with
prejudice, loath to come, drawn against their consent: John i. 46,
Nathanael saith to Philip, Can any good come out of Nazareth?
Philip saith unto him, Come and see ; yet there he met with Christ.
Various circumstances there are which show Christ s vigilancy and
care in seeking after lost souls.
4. That he hath made the cure effectual, notwithstanding the reluc-
tancies of our carnal hearts. We are all of us full of the wisdom of
the flesh, and that is enmity to God : Rom. viii. 7, Because the carnal
mind is enmity against God, for it is not subject to the law of God,
neither indeed can be. Now, that our hearts should be quite changed,
and have another bias and inclination put upon them, this is the Lord s
doing, and it should be marvellous in our eyes : John iii. 6, That
which is born of flesh is flesh, but that which is born of the Spirit is
spirit. That we should be so quite altered as now to mind serious,
spiritual, and heavenly things, surely nothing could do this but the
almighty Spirit of Christ, or that efficacy which is proper to the
mediator.
SERMONS UPON PSALM 1C. 1.
SEKMON I.
Lord, tJwu Ttast been our divelling-place in all generations. Ps. xc. 1.
IN a time of danger, we would all be glad if we could get a safe place
of retreat or a secure habitation, where the evil might not come nigh
us. The text will direct you to one, if you have an heart to make use
of it. f
This psalm was penned by Moses, the man of God, as the title
showeth. Its reflection is mainly upon the state of those times wherein
he lived, when the children of God wandered up and down in the
wilderness, and were sorely afflicted by sundry plagues, and great mul
titudes of them cut off by untimely death for their provocations.
The psalm is said to be a Prayer of Moses. He beginneth his
prayer with an acknowledgment of God s goodness and gracious pro
tection. In the howling wilderness, and in all former ages, he had
been their habitation ; and this giveth him confidence to ask and
expect other things from God s hand. From hence we may learn to
express faith in prayer before we express desire, and give God glory in
believing before we lay forth our own wants. So doth Moses, the man
of God : Lord, thou hast been our dwelling-place in all generations.
Dock That God is his people s habitation or dwelling-place.
I shall deliver the sum of this point in these considerations
First, The first shall be a general truth, that true and lively faith
doth apprehend all things as present in God which it wanteth in the
creature. When they wandered up and down in the wilderness, God
was their habitation. As the life of sense is a flat contradiction to
faith, so is the life of faith to the life of sense. Faith is supported by
two things God s all-sufficiency and gracious covenant; the one
showeth what may be, the other what shall be. As God hath a
double knowledge, scientia simpticis intelligentice et visionis; by the
former he knows all things that may be, in his own all-sufficiency ;
by the latter he knows all things that shall be, in his own decree ; so
faith sees all things made up in God. This can be, because God is
able to bring it to pass ; this shall be, because God hath promised it.
His promise is as good as performance ; therefore a believer, in the want
of all things, doth not only make a shift to live, but groweth
rich : 2 Cor. vi. 10, As poor, yet making many rich ; as having
nothing, and yet possessing all things. Nothing in the view of sense,
but all things in God that are good for him. As God was as a fixed
habitation to them that were in the wilderness, so he promiseth, Ezek.
172 SERMONS UPON PSALM XC. 1.
xi. 16, Although I have cast them far off among the heathen, and
although I have scattered them among the countries, yet will I be to
them as a little sanctuary in the countries where they shall come.
A Christian that hath learned to live by faith above sense, he can never
want anything ; he hath it in God ; and can see, not only pardon and
righteousness forthcoming out of the covenant, but food and raiment,
protection and maintenance, house and home, and all things, even
then when they are most destitute. It is not only an act of love that
God is instead of all these things, but an act of faith. As to love,
1 Sam. i. 8, Am I not better to thee than ten sons ? God is not only
better than all to a believer, but he is all.
Secondly, God s people may be reduced to such exigencies that they
may have no house nor habitation on this side God ; as now the
people of God were in a wandering condition : 1 Peter i. 1, Peter
directs his epistle, To the strangers scattered throughout Pontus,
Galatia, Cappadocia, Asia, and Bithynia ; strangers not only in
affection, but condition. Exile and separation from their outward
comforts and privileges may be the lot of the people that are dearest
to the Lord of any on earth besides : Heb. xi. 37, They wandered
about in sheep-skins and goat-skins, being destitute, afflicted, tor
mented ; ver. 38, They wandered in deserts, and in mountains, and
in dens, and in caves of the earth. So 1 Cor. iv. 11, We both
hunger, and thirst, and are naked, and are buffeted, and have no cer
tain dwelling-place. This God doth
1. Partly to correct and humble them for the abuse of their mer
cies and the dishonours done to him in their dwellings. God hath
reserved in the covenant a liberty to correct his wanton children : Ps.
Ixxxix. 30-33, If his children forsake my law, and walk not in my
judgments, if they break my statutes, and keep not my command
ments, then will I visit their transgression with the rod, and their
iniquity with stripes, &c. ; and by Moses law the rebellious son was
to be put out of doors. This kind of correction God himself useth for
great sins. Mark the emphatical phrases of scripture. Sometimes
our dwellings are said to cast us out, Jer. ix. 19 ; sometimes he is
said to sling out the inhabitants of the land out of their dwellings/
Jer. x. 18, as easily, readily, and irresistibly as a stone is cast out of a
sling ; sometimes God is said to pluck us out : Ps. lii. 5, He shall
take thee away, and pluck thee out of thy dwelling-place. We are
apt to root there, and to dream of such a fixing as not to be moved.
Sometimes to spew us out : Lev. xviii. 28, That the land spew not
you out also when ye defile it, as it spewed out the nations that were
before you. Surely it is a great offence which provoketh a loving
father to turn a child out of doora God did not turn Adam out of
paradise for eating an apple, as ignorant people talk. There is a long
bill brought in by divines. Or if not for great sins, yet God thus
punishes them, though in some more moderate way, for lesser sins ;
as for their little sense of God s love, and merciful provision of so
great a comfort as an habitation for them. Surely we should show
more thankfulness when we enjoy the effects of God s bounty in this
kind, that he should give us any repose, or place to rest in, not vouch
safed to Christ : Mat. viii. 20, The foxes have holes, and the birds of
SERMONS UPON PSALM XC. L 173
the air have nests, but the Son of man hath not where to lay his head.
He had no certain place of residence, not so much as a fox s hole or
a bird s nest. So, considering our condition, God s people are strangers,
-and so must look to be ill-treated by the men of the world. Rdigio
scit se peregrinam esse in terris Eeligion is a stranger in the
earth : Kuth ii. 10, Why have I found grace in thy sight, that thou
shouldst take knowledge of me, seeing I am a stranger ? a kind word
was much. Now, that God should give us a resting-place in our pil
grimage is a great mercy, and if we are not thankful for it, God may
make us to wander. Or their little compassion to other exiled and
shiftless ones provokes God that he thus corrects them, and maketh
their abode more uncertain. Till we have felt misery ourselves we
cannot pity others. Israel learned to pity strangers by being a
stranger in the land of Egypt : Exod. xxiii. 9, Also thou shalt not
oppress a stranger ; for ye know the heart of a stranger, seeing ye were
strangers in the land of Egypt. Experience showeth us more than
guess and imagination.
2. For their trial ; to see how they will bear it for God s sake, and
when God s will and pleasure is so ; as those in the Hebrews. God
trieth the strength of our resignation : Mark x. 29, 30, There is no man
that hath left house, or brethren, or sisters, or father, or mother, or
wife, or children, or lands, for my sake and the gospel, but he shall
receive an hundredfold in this life, houses and brethren, &c. Not in
kind, as Porphyry and Julian scoffed, but in value. The fortitude
and courage of God s children is seen upon those occasions when they
are shiftless and harbourless, or threatened by men to be cast forth of
house and home : 1 Cor. iv. 13, We are made as the filth of the world,
and are the off-scouring of all things to this day, nepityyfjui /cal
TrepiKaddpfjiara, the sweeping of the city. The apostle saith, Heb.
xiii. 13, Let us go forth unto him without the camp, bearing his
reproach. The good Levites left their possessions : 2 Chron. xi.
14, The Levites left their suburbs, and their possession, and came
to Judah and Jerusalem ; for Jeroboam and his sons had cast
them off from executing the priest s office unto the Lord. When
we are thrust forth contemptibly, and rejected of the world, let us
bear it with patience. Eudoxia threatened Chryspstom with banish
ment; he replied, Nihil timeo nisi peccatum 1 fear nothing but
sin. The earth is the Lord s, and the fulness thereof ; God is our
habitation. An heathen could say, Ibi exilium, ubi virtuti non est
locus There is banishment where there is no place for virtue ; where
a man hath no service to do, and no opportunity to own or glorify
God.
3. Sometimes to show his sovereignty over us, and all our temporal
interests and concernments. So by noisome diseases God sees fit to
drive us for a while from our dwellings, and we are exposed to sad
scatterings ; as in the case of the leper : Lev. xiii. 46, All the days
wherein the plague shall be in him, he shall be defiled ; he is unclean,
he shall dwell alone ; without the camp shall his habitation be.
4. Sometimes to spread knowledge, to scatter the seeds of the word
among those that are strangers to God. The good figs were put into
the basket to be carried out of the country for food, Jer. xxiv. 5. The
174 SERMONS UPON PSALM XC. 1.
disciples that were scattered abroad went everywhere preaching the-
word, Acts viii. 1. God scattereth his enemies as smoke is scattered
by the wind, but he scattereth his people as corn is scattered by the
hand of the sower : Micah v. 7, The remnant of Jacob shall be in
the midst of many people, as dew from the Lord ; to refresh and make
others fruitful towards God. So Zech. x. 9, I will sow them among
the people, and they shall remember me in far countries. God would
make their scattering to be a means to bring in the fulness of the
Gentiles. Well, then, this may be, and often is, the condition of the
people of God.
Thirdly, In this appellation and title a metaphor is ascribed to God,
and so there is implied, that whatever may be expected from an habi
tation and dwelling-place, that may be and eminently is found in God.
An house serveth for three uses (1.) For our defence and shelter from
the storms ; (2.) It is the seat of our blessings, and the storehouse of
our comforts ; (3.) It is the place of our rest and repose. Now all these
a believer findeth in God ; protection, provision, and peace, and com
fort ; yea, whatever a soul can wish for : therefore here a child of God
may and must dwell.
1. Here is defence, or the warm and comfortable protection of God
Almighty. We have many enemies, spiritual and bodily ; we need a
defence, and God alone is the only proper object for our trust for this
benefit.
[1.] Because he hath undertaken to keep us, and guard us from all
evil. See Gen. xv. 1, Fear not, Abraham ; I am thy shield, and thy
exceeding great reward ; Ps. Ixxxiv. 11, The Lord God is a sun and
a shield. The removal of evil belongeth to his covenant, as well as the
bestowing of all manner of blessings. The blessings of the covenant
are privative and positive. His providence is mainly seen in our pil
grimage in keeping off evils. Plures sunt gratice privativce There are
more privative blessings here, in keeping from sin, temptation, and
danger. In the world to come we know more of the positive blessings.
See also that promise, Zech. ii. 5, I will be unto her a wall of fire
round about/ Pray mark the promise, for every word is emphatical.
It was spoken when the returning Jews were discouraged with the small
number they had wherewith to people their country and man their
towns against their enemies. Now, after a promise of future increase,
God for the present telleth them that he would be to her a wall of fire
round about. The words are so precious, it is a pity a syllable should
be lost. There are two promises included in this one promise
(1.) That God will be a wall. There is a distinct promise for that :
Isa. xxvi. 1, *We have a strong city; salvation will God appoint for
walls and bulwarks round about her. So Ps. cxxv. 2, As the moun
tains are round about Jerusalem, so the Lord is round about his people
from henceforth even for ever. God will be instead of all guards.
(2.) Then a wall of fire ; not of brass or of stone, but of fire. Qui
comminus arceat et eminus terreat. They made fires about them to
keep off the wild beasts. Here is enough for a refuge, and to stay our
hearts on the Lord s keeping. Would God speak at this rate, and not
be a shelter to us ? If we did make use of him, we should find the
benefit. These promises show that we have leave to dwell in God as
SERMONS UPON PSALM XC. L 175
our fortress, and that we shall not be refused lodging, nor thrust out
when we enter into him for that end and purpose. Yea, they give us
confidence as well as leave that we shall have the benefits we expect,
or a benefit every way as good or better.
[2.] Because he alone will keep us, and every part of us, and all that
belongeth to us ; our souls, our bodies, our names, and our estates.
(1.) Our souls : Ps. cxxi. 7, The Lord shall preserve thee from all
evil, he shall preserve thy soul. If a believer lose anything by
trouble, he shall not lose what is most precious, he shall not lose his
soul. In a fire, a man careth not so much though his lumber be burnt,
if he can preserve his money and his jewels. Our soul is in more
danger than the body, and needs more keeping. Our body is in danger
of men, but our soul of spiritual and ghostly enemies. If God suspend
the keeping of the soul, how soon doth man fall and lose himself I
Now God preserveth the souls of the saints : Ps. xxii. 20, Deliver my
soul from the sword, and my darling from the power of the dog.
(2.) Our bodies are not left to the wills of men, but are under the
special care and protection of God : Ps. xxxiv. 20, He keepeth all his
bones, not one of them is broken. They are not left to the will of
instruments in their trouble. In our Lord Christ was this promise
fulfilled. Nay, the excrementitious parts are taken care of : Mat. x. 30,
The very hairs of your head are all numbered. He hath a care, not
only of the essential parts, body and soul, and of their integral parts,
any joint or limb, but of their excrementitious parts, which are the
least things about them, and serve for ornament rather than for use.
(3.) So for all their concernments and estates : Job i. 10, Hast not
thou made an hedge about him, and about his house, and about all
that he hath on every side ? Not only about him, but his children,
servants, horses, oxen, asses ; Satan could not find a gap or breach
whereby to enter and work him any annoyance. Such an invisible
guard there is upon the saints. It is true there is a difference. God
hath absolutely promised to save the souls of his people, but life and
the comforts of it, so far as shall be expedient for his glory and our
good ; upon which terms we must trust all in his hands.
(4.) I had almost forgotten our name : Ps. xxxi. 20, Thou shalt
keep them secretly, as in a pavilion, from the strife of tongues. Slander
and detraction is an arrow that flieth in secret, and so we are often
struck with a blow that smarteth not. Calumnies and false accusa
tions are privily whispered to our wrong and prejudice. Now it is a
comfort to remember that God hath the keeping of our credit as well
as of other things. He will not only keep us from being smitten, from
the fist of wickedness, but from the strife of tongues.
[3.] Because he can shelter us from all sorts of enemies. All our
enemies and dangers, they are all under God and at his disposal. There
fore we are said, Ps. xci. 1, to dwell in the secret place of the Most
High, and to abide under the shadow of the Almighty. God is most
high and almighty, and the enemies of yoiir salvation are something
under God, whether men or devils. Men are but poor instruments in
God s hands. They can do no more than God pleaseth. When you
are in their hands, they are in God s hands : Acts iv. 28, To do
whatsoever thy hand and thy counsel determined before to be
176 SERMONS UPON PSALM XC. 1.
done. Devils are not exempted from the dominion and government
of his providence ; they can do nothing without leave, whether as
enemies of your bodies or of your souls. Pests are thought to be an
effect of his malice : Ps. xci. 3, He shall deliver thee from the snare
of the fowler, and from the noisome pestilence. See Job s case
chap. ii. 7, So went Satan forth from the presence of the Lord, and
smote Job with sore boils, from the sole of his foot unto his crown/
The devils are princes of the power of the air, but God is most high.
They must have leave ; if the devil could not enter into the herd of
swine without leave, surely he cannot afflict the bodies of men without
leave. Oh ! could we dwell above in God, all the frightful things in
the world would seem less to us. Though we are in the midst of a
thousand dangers, what should we fear, that dwell above in the bosom
of the almighty God ? Things the more remote, the less they seem,
and the nearer they are, the greater. We that inhabit the earth judge
the mountains that are before our eyes to be of an unmeasurable big
ness, and the stars, that are distant from us, seem but little sparks and
spangles ; but if we could ascend into heaven, then we should see those
globes of light to be of an incredible bigness, and all our Alps and
Pyrenees to be but like little spots. Those that converse above, that
dwell in the secret place of the Most High, the difficulties and dangers
of the world seem as nothing to them. They can despise this anthill
of the world, as a poor little sandy heap, that is soon spurned into dust.
But God s help seemeth greater, and therefore they are not troubled nor
afraid. They can say, Kom. viii. 31, If God be for us, who can be
against us ? Goliath frighted all the hosts of Israel, but David went
forth against him in the name of the Lord : 1 Sam. xvii. 45, Thou
comest to me with a sword, and with a spear, and with a shield ; but I
come to thee in the name of the Lord of hosts, the God of the armies
of Israel, whom thou hast defied. David could despise the giant, as
much as the giant despised David. Compare any of the children of
this world with a servant of God, that dwelleth in the shadow of the
Almighty, and what a difference will you find ! One dismayed with
every danger, troubled with every petty loss ; why so ? Because he
dwelleth in the earth, and converseth only with created things, and so
small things seem great to him. But now take any of the servants of
God, who live in God, as the martyrs ; they are not daunted with fires,
swords, wheels, gibbets, beasts ; they are as a flea-biting. They are
acquainted with things truly great ; nay, many of the evils we feel
come from God himself, from his immediate hand ; as pestilence and
famine. None are affected with these things more than a child of God,
as they are tokens of his Father s displeasure. He is not stupid and
foolhardy ; none hath such a tender sense of the events and effects of
providence as he hath. He looketh upon them with an eye of nature
and of grace, and seeth God in them ; yet none are less discomposed in
such cases. They know none can withdraw himself from God, or lie
hid from his eye, when he maketh inquisition for sinners. Quia tefugit,
quo fugiet nisi a te irato, ad te pacatum f He that flies from thee,
whither shall he fly, but from thee as angry to thee as appeased ? There
is no way to avoid his justice but by flying to his mercy. Kings and
potentates of the earth, their wrath may be escaped ; their eyes cannot
SERMONS UPON PSALM XC. 1. 177
see all, nor their hands reach all ; but none can hide themselves from
him that filleth heaven and earth with his presence. There is no hiding
from God but in God.
[4.] Because of the manner of his defence and protection. It is
everywhere expressed as a secret invisible thing, that cannot be seen
with bodily eyes. So Job xxix. 4, The secret of the Lord was upon
my tabernacle/ Meaning his gracious protection. So Ps. xxxi. 20,
Thou shalt hide them in the secret of thy presence from the pride
of man ; thou shalt keep them secretly in a pavilion from the strife
of tongues. So Ps. xci. 1, He that dwelleth in the secret place of
the Most High shall abide under the shadow of the Almighty. This
keeping is not liable to the view of sense. A man is kept nobody
knoweth how ; abroad, yet hidden in God. Natural men cannot
discern the way of it. When to appearance they are laid in com
mon with others, yet they are distinguished from others by the special
care of God s providence, God s truth, power, grace, and goodness,
whereon faith doth fix itself. It is a riddle and a mystery to the
world, which carnal reason knoweth not to improve to any satisfaction
and comfort. However it teacheth us to depend upon the providence
of God, whether there be any appearance of the benefit we look for,
yea or no. The name of the Lord is a strong tower, but it is an
invisible tower, only found out by faith, and entered into by faith.
Therefore he that would take up his dwelling-place in God must not
govern himself by probabilities of sense, but by maxims of faith.
2. An house is the seat of our blessings, and the place where we
lay up our comforts ; and so God is our habitation, as we expect all
our supplies and provisions from him. So the saints have God for
their storehouse, and his all-sufficiency for their portion, out of which
they fetch not only peace, and grace, and righteousness, but food and
raiment : Ps. xxiii. 1, The Lord is my shepherd, I shall not want ;
Ps. xxxiv. 1, fear the Lord, ye his saints, for there is no want to
them that fear him ; Ps. Ixxxiv. 11, For the Lord God is a sun
and a shield ; the Lord will give grace and glory, and no good thing
will he withhold from them that walk uprightly. We must not
prescribe at what rate we will be maintained, for that is to ask meat
for our lusts, and to set providence a task which it will not comply
withal. But that which is good for us he will not deny unto us. He
that satisfieth the desire of every living thing cannot be unkind to his
people: Ps. cxlv. 16, Thou openest thy hand, and satisfiest the
desire of every living thing; compared with ver. 18, 19, The
Lord is nigh unto all that call upon him, to all that call upon him in
truth ; he will fulfil the desire of them that fear him ; he also will
hear when they cry, and will save them. He that provideth not for
his own is worse than an infidel ; and can unbelief paint out God as so
negligent and careless ? Christ taxeth them as of little faith : Mat
yi. 30, Wherefore if God so clothe the grass of the field, that to-day
is, and to-morrow is cast into the oven, how much more will he clothe
you, ye of little faith ? Shall we pretend to believe in God for
eternal life, and not trust in him for daily bread ?
3. The house is the place of our abode and rest ; so in God we have
consolation, as well as protection and provision. It is blustering
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178 SERMONS UPON PSALM XC. 1.
weather abroad, but in the bosom of God we may repose ourselves :
John xvi. 33, These things have I spoken unto you, that in me ye
might have rest : in the world ye shall have tribulation ; but be of
good cheer, I have overcome the world. As it is comfortable to be
within, and hear the rattling of the storm on the tiles, so it is to have
inward peace in outward trouble : 2 Cor. i. 5, As the sufferings of
Christ abound in us, so our consolation also aboundeth by Christ.
Abroad a Christian hath his labours and sorrows, but in God is his rest ;
when he has recourse thither, he is at ease : 1 Sam. xxx. 6, David
encouraged himself in the Lord his God.
Well, then, we have the effect of a house in God ; in him we may
dwell quietly, as in a secure, safe, and comfortable place, and need not
fear any danger whatsoever. Thus much for the metaphorical reflec
tion upon these words, which is the third consideration.
4. I observe, this title hath a special respect to that particular
mercy of a dwelling-place, and to God s providence in and about our
habitations. And so it is of use to us (1.) When we want a dwelling-
place ; or, (2.) When we have one.
[1.] When we want a dwelling-place, or such an one as may be safe
and commodious for us. A child of God should not be dismayed,
nor altogether without hope, as if God could not provide a dwelling-
place for him. Now, now is the time for God to show himself most
eminently to be an habitation. Neither through ignorance and unbe
lief should we conclude ourselves to be forgotten and forsaken of him.
We are very apt to do so ; and it is a great temptation when we are
shiftless and harbourless : Isa. xlix. 14, Zion said, The Lord hath
forsaken me, and my Lord hath forgotten me/ Therefore I shall lay
down some considerations.
(1.) Consider God s general providence. The apostle telleth us,
that he hath determined concerning all men the times before
appointed, and the bounds of their habitation, Acts xvii. 26 ; when
and where men shall live. They do not flit up and down by chance,
but by God s providence. They are not born by chance, nor do they
die by chance, nor live here and there by chance ; some in this climate,
some in that, in Europe, or Asia, or America. That one possesseth
so much, another so little ; all is under God s guidance and direction.
As God divided the land of Canaan by lot, which is a kind of appeal
to God, Josh. xiv. 2, so the whole world is carved out by God s direction.
He enlargeth and straiteneth nations and persons according to his own
pleasure. The generality of men, indeed, are spilt upon the great
common of the earth by a looser providence ; but there is a more
especial care about his people. They are the salt of the earth, and
the light of the world, Mat. v. 13, 14. God sprinkleth them, and
scattereth them here and there, for use and service. They are his
jewels ; a man is more careful of them than of ordinary and common
utensils : and among them, as any are more useful, so they are more
under his special care ; as the journeys of the apostles were guided by
the Spirit, as well as their doctrine. The Spirit moved them, or the
Spirit suffered them not : Acts xvii. 7, They essayed to go into
Bithynia, but the Spirit suffered them not. Therefore certainly God
taketh notice of their condition ; and in every place where they are
scattered he will provide subsistence for them while he hath service
SERMONS UPON PSALM XC. 1. 179
and work for them to do, and will follow them in all the places of
their dispersion with the testimonies of his love and respect : Ps. xcix.
14, For the Lord will not cast off his people, neither will he forsake
his inheritance. Men often cast them off, as unworthy to be members
of the church or any civil corporation, yet God will not cast them
off. He may suffer them to be exercised and tried, but, because of
his interest in them, he will take care of them.
(2.) Consider his covenant and promise. God offereth to be his
people s dwelling-place, and they choose him and use him as such.
The covenant is both expressive of God s grace and our duty, what
God is, and what the saints should make him to be, how they should
use him and employ him. God undertaketh to be our habitation,
and we accordingly must address ourselves to him for this benefit.
See Ps. xci. 1, He that dwelleth in the secret place of the Most High
shall abide under the shadow of the Almighty. The qualification
and the privilege are both expressed there, almost in the same terms,
implying that if we will take God to be to us what he offereth to be,
and what he hath promised to be, we shall find him actually and
indeed to be so when need shall require it, and we make use of him
for that end. Therefore why should a believer doubt of safety, comfort,
and rest ? It is not any other privilege that is promised, viz., that he
that dwelleth in God shall have more grace, or heaven at last. No ;
but he shall dwell in God. Nor is it any other qualification that is
required, whether love, or fear, or exact obedience, but he that
dwelleth in God. Now when this duty and this privilege are suited,
use God as an habitation, and he becometh so. As delight is rewarded
with delight : Isa. Iviii. 13, 14, If thou turn away thy foot from the
sabbath, from doing thy pleasure on my holy day, and call the sabbath
a delight, the holy of the Lord, honourable, &c., then shalt thou
delight thyself in the Lord ; and courage or strength of heart is
rewarded with strength of heart : Ps. xxvii. 14, Wait on the Lord,
be of good courage, and he shall strengthen thy heart ; Ps. xxxi.
24, Be of good courage, and he shall strengthen your heart, all ye
that hope in the Lord ; so dwelling in God is rewarded with dwelling
in God ; for God loveth to make good the undertaking of faith, and
will every way answer his people s expectation. Surely this should
encourage us that our privilege and our duty are so near of kin, and
that God promiseth much and requireth little, only that we should
own him by faith to be what he is, and what he hath promised to be.
Dwell in God, and you shall dwell in God; in all dangers and
distresses you shall have a safe and comfortable lodging in him. Our
dangers that compass us about are great, and every day grow more
and greater, and therefore will easily invite us to seek a safe refuge.
God Almighty only requireth that he may be this refuge ; trust him,
and you shall have all that trust can expect from him. Among men,
protection costs dear ; every private man, that he may be protected by
the government he liveth under, is willing to support it with a good
part of his estate. God, that protects our soul and body, desireth
only that he may be trusted with the keeping of both ; and then he
will be to us whatsoever faith will have him to be. Use God as your
habitation, and he becometh so.
(3.) Consider the constant experience of the saints ; in the text, Thou
180 SERMONS UPON PSALM XC. L
hast been our dwelling-place in all generations. He hath been so to his
people living in every place and in every age. When their fathers were
travellers in a strange country, God wa.s a dwelling-place to them ; to
Abraham, Isaac, and Jacob, when they were in Egypt, when in Gerar,
and when in Padan-aram. By one means or other they were still
driven up and down in the world ; sometimes by special command, some
times by some judgment, as by famine ; but still God provided a place
of shelter for them. So for themselves, in all their troubles and travels ;
in Egypt there was a Goshen provided for them there ; in the wilder
ness they had tents, and quails, and manna, that fell round about them ;
God kept a market for them in the wilderness, and sent in provisions
from heaven. Now they gather confidence in their remaining troubles,
and that God s people cannot be houseless and harbourless : Exod.
xxxiii. 14, My presence shall go with thee, and I will give thee rest.
Under his defence they dwell safe and sound in the wilderness. The
Shekinah, or God s majestic presence, went along with them, though
they had not an opportunity to build an house ; therefore God supposed
they would not forget this, even when they had built to themselves
goodly houses, Deut. viii. 12-16. Now God once gracious is ever
gracious, for God is always like himself. If he was so to former saints,
or his people living in former ages, he will ever be so ; we may lay
claim to the same privileges, the same mediator, the same covenant,
the same terms of grace. The Lord s kindness to his people is alike
in all ages.
[2.] It is of use to us when we have an house ; God is still to be
owned as our habitation. A Christian should always make use of God,
and look beyond the creature, whatever his condition be. There are
two notions of a refuge and of an habitation : Ps. xci. 9, Because
thou hast made the Lord, which is my refuge, even the Most High, thy
habitation. A refuge is the place of our retreat in a time of danger ;
an habitation is the place of our residence in a time of peace. Most
men make use of God in their straits and the time of adversity, when
they are beaten to him, and have no other place of retreat God is
their refuge, but he is not their habitation. They are frightened into
a little religiousness when they are in trouble, and their life and tem
poral comforts are in hazard. They use God as men in a city do a porch
or penthouse, or as men in a journey do a broad and well-spread tree ;
they run to it in a storm, but do not fix their residence there. The
psalmist speaketh of dwelling and abiding : Ps. XCL 1, He that
dwelleth in the secret place of the Most High shall abide under the
shadow of the Almighty. He doth not say, he that hopeth or trusteth
in the Most High ; but he that dwelleth in the secret place of the Most
High. We must not run to God s help, as we run to a tree or pent
house, to use it only for a time, or for a turn, and by compulsion, against
our wills. Many seem to beg God s help in prayer, but are not protected
by him ; they seek it only in a storm, and when all other means and
refuges fail them. But a Christian must maintain constant communion
with God ; must dwell in God, not run to him now and then. It is an
everlasting truth, Thou art our habitation. In this respect a snail
may be an emblem of a Christian ; they carry their houses about with
them ; and though they wander here and there, yet still they are at
SERMONS UPON PSALM XC. 1. 181
home. God is not to be used for a turn, but for every good thing his
people need, and he is to be acknowledged iu all things which we have ;
not for one day only, but there must be a constant recourse to him :
Ps. Ixxi. 3, Be thou my strong habitation, whereunto I may continu
ally resort.
SERMON II.
Lord, ihou Jiast been our diuelling-pla.ce in all generations. Ps. xc. 1.
WE must make use of God daily, owning him in all things that we
have. Therefore, whether we have or want an house, he is still our
habitation. How when we have an house ?
1. Whatsoever comfort aud safety we have in an outward dwelling
must be owned as the effect of his bounty, who ruleth in all our affairs,
and giveth and taketh these things at his own pleasure. So it is said,
Exod. i. 21, Because the midwives feared God, that he made them
houses. It is the Lord s providence that we enjoy anything in this kind,
an house, health, peace, and safety therein : Ps. iii. 5, I laid me down
and slept ; I awaked, for the Lord sustained me. So Ps. iv. 8, I will
both lay me down in peace, and sleep; for thou, Lord, only makest me
dwell in safety. So that the habitation of our habitation is God himself.
Alas ! without him the noblest dwelling will be but a comfortless place.
All the world are but tenants-at-will to God, who is our great landlord,
and putteth into possession, and turneth out of possession, as he pleaseth :
I gave thee thy master s house/ saith God to David, 2 Sam. xii. 8.
God is called the possessor of heaven and earth, Gen. xiv. 19. Not
only the creator, but the possessor ; because he still disposeth of all
things here below. We are but his tenants-at-will, received by him.
into those places he seeth convenient for us, and entertained by him
during our abode there. He is the preserver of us and our dwellings
against what evil might otherwise befall us by men or devils, or any
kind of accident. He keepeth off the violence of men. When the males
go up to worship at Jerusalem, the enemy shall not desire their land.
He keepeth off diseases. When dangers are near, A thousand shall fall
at thy side, and ten thousands at thy right hand ; it shall not come nigh
thee, Ps. xci. 7, and ver. 10, The plague shall not come nigh thy
dwelling/ This must be acknowledged then when we dwell in safety.
2. God must not be displeased or dishonoured in our houses, but
glorified, served, and obeyed. A practical acknowledgment giveth God
more glory than *a verbal acknowledgment ; and we destroy our own
happiness, and cannot depend upon him with that comfort for the con
tinuance of our mercies, if we do not honour, and love him, and serve
him. We saw before how sin maketh men s dwellings to spew them
out and cast them out ; they will soon grow weary of us if we do not
pay our great landlord the constant rent of duty, service, and worship.
Surely if we would comfortably enjoy God there, we must walk up
rightly and glorify God there : Ps. ci. 2, I will walk in my house wiih
182 SERMONS UPON PSALM XC. 1.
a perfect heart. There his domestical carriage is described, and how
he would purge his house from all impurity : Ps. xxx, the title, A
psalm of David at the dedication of his house. We should enter upon
our houses in a religious manner, and consecrate ourselves and houses
to him. It is good to observe the different carriage of men in their
houses. Nebuchadnezzar, when he walked in the palace of Babylon,
Dan. iv. 30, Is not this great Babylon, that I have built for the house
of the kingdom, by the might of my power, and for the honour of my
majesty ? Pride of heart came .upon him. Those Jews that dwelt in
ceiled houses were well and at ease, therefore neglected God : Hag. i.
2, This people say, The time is not come, the time that the Lord s
house should be built David : 2 Sam. vii. 2, See now, I dwell in an
house of cedar, but the ark of God dwelleth within curtains. Nebu
chadnezzar was proud, the Jews careless, David zealous. Say then, What
have I done for God, who hath done so much for me ? It was a saying
of Parisiensis, Qui majores terras possident, minores census tulerunt
Those that possessed great estates paid the least taxes. In many great
houses how little is God owned ! God hath many times more prayers
from a smoky cottage than from great men s houses. The revenues of
heaven do more arise from a few poor broken-hearted Christians, that
have little in the world, than from great ones, that have altogether
broken the yoke.
3. We must inure the soul to the thoughts of a change, and live in
the midst of the abundance of worldly comforts with greater weaned-
ness and looseness of heart, as remembering that temporal enjoyments
are not our happiness, that here God will exercise us with much uncer
tainty, and that surely every man at his best estate is altogether
vanity, Ps. xxxix. 5. When we seem most settled, to rest secure
upon temporal things is but to raise a fabric or structure upon the ice.
God can soon remove us, not only by the great remove of death, but
by many intervening accidents during life. When we have surest
tenures, strongest dwellings, clearest air, best accommodations, how
soon can the Lord blast all these things, and break in upon us by his
judgments ! There were two types, leaven in their thank-offerings,
and dwelling in booths at the feast of tabernacles, Deut. xvi. 13, 14,
with Lev. xxiii. 42. After they had gathered in their corn and wine,
and their houses were full of all the blessings of the earth, then they
were to dwell in tents. They that are secure, as if above changes, God
will soon show them the vanity of all earthly enjoyments : Ps. xxx. 6,
7, In my prosperity I said, I shall never be moved. Lord, by thy
favour thou hast made my mountain to stand strong ; thou didst hide
thy face and I was troubled. No man ever slept well on a carnal
pillow, but his rest was disturbed before his night was spent.
4. Be content with God s allowance. God is our habitation, and
doth appoint to us how much or how little we shall have of these com
forts. He is, as to temporal things, a larger habitation to some than to
others. If he be but an hiding-place to us, though not a palace, we
must be contented : Ps. cxix. 114, Thou art my shield and my
hiding-place. David took notice of that as a great mercy. We are
not to seek great things for ourselves. If we have any tolerable safety,
or any tolerable condition of life, and opportunity of service, it is
SERMONS UPON PSALM XC. 1. 183
enough. The degree of enjoying these comforts must be left to God
himself. Promises were not made to suffice covetousness, but to
encourage us in our want: Heb. xiii. 5, Let your conversation be
without covetousness, and be content with such things as you have ;
for he hath said, I will never leave thee nor forsake tbee. Purge the
soul from worldly desires, and then there will be room and place for
the exercise of faith.
5. If God be our habitation, the heart must not be fixed in the creature,
nor diverted from the everlasting enjoyment of him. For the present,
your dwelling is in God himself. Now God is enjoyed three ways
in the creature, in the ordinances, and in heaven. These three ways of
enjoying God must not clash one with another, but be subordinate. To be
satisfied in the enjoyment of God, so far as the creature or outward things
can let him out to us, is a sign of a carnal heart. David was otherwise
minded ; his great thing in this world was to enjoy God in his ordinances.
See Ps. xxvii. 4, One thing have I desired of the Lord, that will I seek
after, that I may dwell in the house of the Lord all the days of my life, to
behold the beauty of the Lord, and to inquire in his temple ; that is,
to enjoy God in the ordinances. Now those that desire thus to enjoy
God in the ordinances will long to see his face in heaven ; for these
are but part of his ways, a taste, to make us long for more. Besides,
God is never so much, so truly an house to us, as in heaven : 2 Cor.
v. 1, For 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. That house should be mainly desired.
Therefore all that we enjoy here should but quicken our desires after
more in heaven ; for if God be our habitation, he is there all in all :
Heb. xi. 14, For they that say such things, declare plainly that they
seek a country ; and ver. 16, Now they desire a better country, that
is, an heavenly. There is our inheritance, which is immortal, eternal,
and undefiled ; there is our Father, and the best of our kindred. If
the creature were only our habitation, then it were good to be here
still ; but since God is, we must strive to be there where we shall have
most of him. And therefore, as to the creature, and any outward
comforts resulting from thence, we must carry ourselves as strangers
and pilgrims. The life of faith is heaven anticipated, and heaven is
but the life of faith perfected. Here we must be contented to be
strangers and pilgrims. So was Abraham, who had the best right:
Heb. xi. 9, By faith he sojourned in the land of promise as in a strange
country. So was David, who had most possession : Ps. xxxix. 12, 1
am a stranger with thee, and a sojourner, as all my fathers were. He
that had so full a right to an opulent powerful kingdom ; not only
when he was chased like a flea or partridge on the mountains, but in
his full glory and prosperity, when he offered many cart-loads of gold
and silver : 1 Chron. xxix. 15, For we are strangers before thee, and
sojourners, as were all our fathers. Jesus Christ, who was Lord
paramount, complains, Ps. Ixix. 8, I am become a stranger to my
brethren, and an alien to my mother s children. He that was Lord of
all had neither house nor home. He telleth us, John xvii. 16, I am
not of this world. He passed through the world to sanctify it as a
place of service, but his heart and constant residence was not here, to
184 SERMONS UPON PSALM XO. 1.
fix in it as a place of rest. All that are Christ s have the spirit of
Christ.- Tr\v <yrjv ov Karoiicovpev, a\\a Trapoifcovfjiev, saith Chryso-
stom We pass through, but do not inhabit this world. Here we
are absent from our own country, yea, from our God, who is our
house and home : 2 Cor. v. 6, Whilst we are at home in the body, we
are absent from the Lord. We are at home there where we may enjoy
the full of God. Our hearts should be still homeward, and we should
take little and moderate pleasure in the delights that offer themselves
in the course of our pilgrimage, and esteem it an honour if we may get
a little leave and respite to do any piece of service to God while we are
upon our journey.
Use of all. To press us to dwell in God. This is the happiness and
honour of the people of God, that they dwell in God, and God dwelleth
in them. He holdeth comfortable communion with them by the
influences of his grace, and they have free recourse to him upon all
occasions. Oh ! how sweet and comfortable is it to have a lodging in
God s heart, to take up our mansion-house in his all-sufficiency, and to
find there protection, provision, and all manner of consolation ! I
shall (1.) Press you to it by some motives ; (2.) Show you what it
is, and in what manner it is done.
1. To press you to it.
[1.] Nothing else will be a sure refuge and dwelling-place for us on
this side God.
(1.) Will you dwell ia your own wit? How soon can God turn
that into folly, and bring you to such exigencies as you know not what
to do nor say. Many skilful men have perished : Job v. 13, He
taketh the wise in their own craftiness, and the counsel of the froward
is carried headlong/
(2.) Will you dwell in your own wealth ? It is a usual sin. A man
is known by his trust ; his constitution of mind and heart is according
to it : Ps. cxv. 8, So is every one that trusts in them. That this is
a usual sin, see Prov. xviii. 10, 11, The name of the Lord is a strong
tower ; the righteous runneth into it and is safe : the rich . man s
wealth is his strong city, and as an high wall in his own conceit.
What the name of the Lord is to the one, that a man s wealth is to
the other ; by it he thinks to repel all evil and obtain all good. They
promise themselves all happiness ; they can shift and run from God.
This is a great sin : Eph. v. 3, But fornication, and all uncleanness
and coveteousness, let it not be once named among you ; Mark x. 24,
How hard is it for them that trust in riches to enter into the kingdom
of God ! Yet hardly avoidable. Therefore that caution given, Ps.
Ixii. 10, If riches increase, set not your heart upon them. As soon
as we have anything in the world, we are apt presently to build our
hopes upon it, to the wrong of God and our own souls ; but all things
on this side God will prove a ruinous habitation, ready to fall on the
head of the inhabitant: 1 Tim. vi. 17, Charge them that are rich in
this world that they be not high-minded, nor trust in uncertain riches.
These pass from hand to hand and from house to house ; those whom
they seem to make happy one day, they leave empty and naked the next.
To promise ourselves a long enjoyment of them is to play the fool :
Luke xii. 19, Thou fool 1 this night thy soul shall be required of
SERMONS UPON PSALM XC. 1. 185
thee ; then whose shall those things be which thou hast provided ?
Kiches profit not in the day of wrath/ Prov. xi. 4. They will not
allay the displeasure of God, nor keep off a noisome disease ; they
cannot purchase a pardon, buy health, or prolong life for one day.
(3.) Will you dwell in, or trust in strength of body, good constitu
tion, natural beauty ? Ps. xxxix. 5, Verily every man at his best
estate is altogether vanity. Alas 1 how soon can God arm the humours
of your own body against you ; bring on a noisome disease, while
you are in your prime, and turn this beautiful body into a loathsome
carcase !
(4.) Will you dwell in honour and greatness ? A king confuted
his flatterers, that told him what a mighty prince he was, what a great
command he had by sea and land, by causing his chair to be set near
the waves upon the sand. It will not keep off one wave, not a sickness,
nor approaches of death. How soon can God lay your honour in the
dust ! Ps. cxlvi. 4, His breath goeth forth, he returneth to his earth ;
in that very day his thoughts perish ; Ps. xlix. 20, Man, that is in
honour and understandeth not, is like the beasts that perish ; a house
of clay soon crumbled into dust. How many may stand on their
fathers graves, and say, Where is all the glory and honour they once
enjoyed ? Now what good have their pleasures and prosperity done
them ? when he that dwelleth in God is on a sure foundation.
(5.) Will you dwell in friends ? This is a great blessing ; but if it
withdraw the heart from God, it is a great snare. Friends, in many
cases, can only do us good by their wishes. God can send noisome
diseases, when friends and lovers stand afar off, and our kindred stand
aloof from us, Ps. xxxviii. 11. Friends are mutable : 2 Sam. xvi. 4,
Then said the king to Ziba, Behold, thine are all that pertained unto
Mephibosheth. A sentence unworthy so just a king towards the son of
his dearest Jonathan, to whom he was so strongly engaged for his true
worth, incomparable love, singular favours, yea, by oath and covenant,
so solemnly made again and again in the presence of God. Keason of
state and jealousy are incident to empire. Men are but men ; they
die : 1 Kings i. 21, It shall come to pass, when my lord the king
shall sleep with his fathers, that I and my son Solomon shall be
counted offenders/ Those that dwell in God have better protection
than the minions of princes : Ps. cxviii. 8, 9, It is better to trust in the
Lord than to put confidence in men : it is better to trust in the Lord
than to put confidence in princes/ In greatest extremities, nothing
more frail than an arm of flesh, though now never so rich and powerful.
(6.) Will you dwell in your own righteousness ? None trust in their
own righteousness so much as they that have least cause. Alas !
what will this do, if God enter into judgment with you ? Ps. cxliii. 2,
Enter not into judgment with thy servant, for in thy sight shall no
man living be justified/
[2.] You will not be refused lodging, nor thrust out when you come
to him, seriously, humbly, and penitently, whatsoever your condition
be. Jure venit cultos ad sibi quisque deos All come for relief to
their gods : Jonah i. 6, Arise, call upon thy God, if so be that God
will think upon us, that we perish not ; Kuth ii. 12, A full reward
be given thee of the Lord God of Israel, under whose wings thou art
186 SERMONS UPON PSALM XC. L
come to trust. There is no exception against you because of your
outward condition : Ps. xci. 1, He that dwelleth in the secret place of
the Most High, &c. It is spoken indefinitely, whosoever he be, high
or low, rich or poor, young or old ; for God is no accepter of persons,
but is rich to all that call upon him. Among men it falleth out other
wise ; the poor, who most need protection and cherishing, have least
share of it. Men are obnoxious to many wants and weaknesses, there
fore barter with their kindnesses, and give harbour and entertainment
where they may receive it again. But this is a general and common
promise, that excludeth no sort of men. Here is no distinction of high
or low, prince or subject, nobles or common people ; whoso cometh to
seek a hiding in God is welcome, if he cometh in faith. The bosom
of providence is open to receive persons of all ages, sexes, degrees, and
state of life. It is the fashion of the world to respect great ones. If
a rich or noble man should invite himself to our houses, we take it for
a great favour ; we strain ourselves to give him suitable entertainment ;
the more free they are with us, the more we give them thanks ; if they
eat heartily of the provisions we have made for them, we take ourselves
to be obliged by a new benefit ; which boldness, if a poor man should
take, we look upon it as a saucy intrusion, and we rate him away with
a frown. They are the rich that are respected, the rich are entertained,
their causes and suits are dispatched, when the poor can hardly get
access and audience. As all floods run to the sea, so doth the respect
of the world to the rich and mighty. Where they expect a return,
there they bestow their courtesies. But God respecteth all, for he
needeth none ; he is present with all, provideth for all, supplieth all,
protecteth all that fly unto him in their tribulation : Ps. xxxiv. 6,
This poor man cried, and the Lord heard him, and saved him out of
all his troubles. Prayers in cottages are as acceptable to him as
prayers in palaces.
[3.] When once you are received and admitted into this habitation,
you need not fear any calamity in the world, because none can endam-
age your spiritual interest, nor frustrate your great hopes. Whatever
become of the man, the Christian is safe. So that you may keep up
not only patience and constancy of mind, but joy of heart : Horn. viii.
38, Neither height nor depth, nor any other creature, shall be able
to separate me from the love of God, which is in Christ Jesus my Lord.
Nothing shall be able to drive you out of your hiding-place. You lie
fairer for temporal safety than others do, and are more likely to have
it ; and if anything fall out otherwise than well, it shall be sanctified.
You have a God that is fully inclined to do you good ; and he hath
all-sufficient power, and hath engaged it by his infallible truth, to set it
a-work for you, so far as it shall be for his glory and your good. Why
then should you be afraid ? Take up your habitation in God, and you
are safe, especially as to your main interest
2. What it is, and in what manner this is done.
[1.] There must be a solemn reconciliation with God in Christ.
For we enter into God as an habitation, to seek our comfort, and
safety, and happiness in him, only by Christ ; for till sin be pardoned,
and God reconciled to the soul, what blessing or comfort can we expect
from him whose nature engageth him to loath us, and justice to punish
SERMONS UPON PSALM XC. 1. 187
us ? Man by sin is become an odious creature to the holy God : Hab.
i. 13, Thou art of purer eyes than to behold evil, and canst not look
on iniquity. And being an unthankful rebel, is liable to the process
of his revenging justice and severe punishment. Therefore when wrath
maketh inquisition for sinners, there is no hiding-place till found in
Christ : Phil. iii. 9, And be found in him, not having my own right-
ousness. There must be an atonement, not only made, but applied,
before we can delight in God, and have comfortable communion with
him, or have any right to the blessings of his providence : Bom. v. 11,
We joy in God through our Lord Jesus Christ, by whom also we
have received the atonement. It is applied on God s part by the Spirit.
And 1 John iv. 13, Hereby know we that we are in him, and he in us,
because he hath given us of his Spirit. And on our part by broken
hearted, penitent, believing addresses to him, or by breaking off our
sins, and giving up ourselves to him in an everlasting covenant not to
be forgotten. This must be renewed as often as there is a breach on
our part, for all occasions of breach must be removed ; or when God is
executing judgment on his part, for then he seemeth to put the bond
in suit, which we must deprecate by flying humbly to the throne of
grace : Ps. Ivii. 1, In the shadow of thy wings will I make my refuge;
Ps. Ixi. 4, I will abide in thy tabernacle for ever ; I will trust in the
covert of thy wings. He joineth the wings of God with the tabernacle :
Ps. xxxvi. 7, 8, How excellent is thy loving-kindness, God ! there
fore the children of men put their trust under the shadow of thy
wings; they shall be abundantly satisfied with the fatness of thy house.
He speaketh of the goodness of God in his house.
[2.] There must be an actual dependence upon God, and trust in
him for what he hath provided and we stand in need of, or a firm ad
herence unto him according to his promise. It is dependence breedeth
observance. The soul that doth not trust in God cannot be true to
him. Faith and faithfulness are not so near akin in sound as they are
in nature. Nothing is more engaging than the great bond and tie of
our obedience : Ps. cxxiii. 2, Behold, as the eyes of servants look unto
the hand of their masters, and as the eyes of a maiden unto the hand of
her mistress ; so our eyes wait upon the Lord our God, until that he
have mercy upon us ; Phil. ii. 12, 13, Work out your salvation with
fear and trembling ; for it is God that worketh in you to will and to
do of his own good pleasure. Therefore is trust so often called for :
Ps. Ixii. 8, Trust in him at all times, ye people ; Ps. Ixxxvi. 2, Save
thy servant that trusteth in thee ; Isa. xxvi. 3, Thou wilt keep him
in perfect peace whose mind is stayed on thee, because he trusteth in
thee. We are without distraction of mind and thoughts when we
refer all to the all-sufficient God, as being persuaded that he will cast
things for the best. See the application David maketh of that great
truth : Ps. xci. 1, 2, He that dwelleth in the secret place of the Most
High shall abide under the shadow of the Almighty : I will say of
the Lord, He is my refuge and my fortress, my God ; in him will I
trust. You must keep up the thoughts of his goodness and all-
sufficiency.
[3.] There must be supplication and earnest fervent prayer for his
powerful and gracious protection. This is the acting of our trust, and God
188 SERMONS UPON PSALM XC. 1.
will have all blessings sought out this way, that we may take them imme
diately out of his hands : Jer. xxix. 11, Then shall ye call upon me,
and ye shall go and pray unto me, and I will hearken unto you ;
Ezek. xxxvi. 37, Yet for this will I be inquired of by the house of
Israel, to do it for them. There faith is exercised, hope is declared,
desires are expressed in a solemn manner : Ps. Ixii. 8, Trust in him at
all times, ye people, pour out your hearts before him ; God is a refuge
for us, Selah. It is a means to ease us of our cares and fears, and of
laying down our burden at God s feet, and it reviveth the sense of our
obligations.
[4.] Holy walking is necessary, because none can make a comfortable
claim to this privilege but those that are sincerely God s people. He
is their habitation. Others, whatever indulgence they have by God s
common providence, can have no certain hope or comfortable claim :
Ps. Ixxxiv. 11, Tor the Lord God is a sun and a shield, the Lord will
give grace and glory : no good thing will he withhold from them that
walk uprightly ; those that fear him, love him, choose him for their
portion. Others build castles in the air. They do not dwell in the
secret place of God that live in their sins, and yet lean upon the Lord.
By sin you run out of your dwelling-place and weaken your trust :
1 John iii. 21, Beloved, if our heart condemn us not, then have we
confidence towards God.
[5.] Constant communion with God : Job xxii. 21, Acquaint now
thyself with him, and be at peace, thereby good shall come unto thee.
We must not run to God as we run to a shelter, with a mind to depart
thence as soon as the storm ceaseth. Our habitation is a place of
constant residence. So we must make use of God not when we are in
straits only, to serve our turn, but abide and dwell in him as our
habitation.
SERMON UPON 1 TIMOTHY VI. 9.
But they that loill be rich fall into temptation and a snare, and many
foolish and hurtful lusts, which drown men in destruction and
perdition. 1 TIM. vi. 9.
IN these words we may observe
1. The parties described, They that will be rich.
2. Their danger ; represented in two things (1.) That they lie
open to temptation ; (2.) Fall into a snare.
Some think it an hendiadys, et? ireipaa-iMov ical TrayiSa, for ? TrarylSa
Treipaa-ftov, the snare of temptation. But the considerations are dis
tinct, the one being a degree of the other. Temptation showeth how
the devil taketh them captive; snare/ how he keepeth or holdeth
them captive. So he that fixeth this as his purpose doth lay himself
open to the devil, yea, give up himself captive to him. Men are
first tempted, drawn to delight in or admire these things ; secondly,
snared, cannot get out of the entanglings of the world.
Now in the text, the general nature of this snare is represented. It
is lusts, sinful and unlawful affections and dispositions of heart.
(1.) The number or quantity of them, Many lusts. (2.) The quality,
kind and sort of them, Foolish and hurtful lusts. (3.) The result and
issue of them, Which drown men in destruction and perdition. In
the main of which, Paul doth not speak of what doth often fall out,
but what doth constantly and necessarily fall out.
Doct, That a will to be rich is the occasion of much mischief to
those that cherish it and allow it in their own souls,
The point will be best opened by laying forth the circumstances of
the text.
I. What it is to have a will to be rich. When we make it our
scope and our work, our epyov. Mark, it is not he that is rich, but
he that will be rich. Kiches in themselves are God s gift, not the
cause of the evils mentioned ; but our love and lust to them, though a
man be otherwise poor, according to that of Peter, Corruption that is
in the world through lust/ 2 Peter i. 4. Here it is, They that will be
rich, that fix it as their scope, that make it their business. For the
bent of the will is bewrayed by two things intention and industrious
prosecution.
1. Those that fix it as their scope, are wholly intent upon getting
wealth, that give up their hearts to find out and follow after ways of
worldly increase. This is to set wealth in the place of God ; for
190 SERMON UPON I TIMOTHY VI. 9.
that is interpretatively a man s god which is the last end of his actions,
and upon which his care, and thoughts, and endeavours do run most ;
whether it be belly, world, credit, friends, or whatever else : Phil. iii.
18, For many walk, of whom I have told you often, and now tell you
even weeping, that they are enemies of the cross of Christ; whose
end is destruction, whose god is their belly, and whose glory is in
their shame, who mind earthly things/ And then we can never act
regularly. Christ and religion will be taken up upon worldly ends
and advantages. All stoopeth to the chief end, religion, and con
science, and all, when we fix this as our intention and the designed
scope of our lives. It is elsewhere expressed : Prov. xxviii. 20, He
that rnaketh haste to be rich cannot be innocent. A man that fixeth
this as his end will not care what means he useth, leap over hedge
and ditch, and cannot be content to travel the long road of providence
to come to his journey s end. There are many such, that will be rich,
whether God will or no, say what he will, and almost do what he can
to hinder them ; when their ways are shut up, not only by a com
mandment, but the hedge of God s providence : though disappointed
in their projects, yet they will through ; if they can take faith and a
good conscience along with them, they will ; but if not, they will be
rich without them.
2. Those that make it their epyov, their work and business in the
world : Prov. xxiii. 4, Labour not to be rich ; cease from thine own
wisdom. Make themselves servants of mammon : Mat. vi. 24, We can
not serve God and mammon/ Both masters have work enough, and
their commands are contrary. When two consent to employ one man
in the same business and service, though two men, they are but one
master ; but to execute the wills of men that are different in their
designs, and have a several and full interest in our labours and actions,
this is as impossible as to move two contrary ways at once. This is
the case here. Mammon and Christ have full work for us, and their
designs are contrary. Our main work of right is to please God and
serve God. but our work by choice is to serve mammon. All our labour
and travail is to be rich, which cannot be without the prejudice a-nd
wrong of religion, which should have the pre-eminence ; Mat. vi. 33,
First seek the kingdom of God, and the righteousness thereof, and
these things shall be added/ Keligion cannot have all, because of our
bodily necessities ; but it must have the chiefest. But now, when the
strength of our endeavours runneth out another way, our hearts are
taken off from God and his service ; and so Hagar croweth it over
Sarah. That is a happy family where Sarah rules and Hagar serves ;
But alas ! usually it is otherwise. The lean kine devour the fat, and
religion goeth to the wall ; the world engrosseth men s time, and heads,
and hearts, that they are wholly taken off from better things, and the
edge of their affections is abated ; their time and heart diverted ; Prov.
xxiii. 4, Labour not to be rich/ Some translate it, Weary not thyself
to be rich ; as they that trouble their minds with it with too great eager
ness, they have no time nor heart for communion with God, and the
great necessities of their souls ; no time for God, no heart for God, and
so the most necessary work is jostled out of doors, viz., the one thing
necessary. They should first seek the kingdom of God, and they do
SERMON UPON I TIMOTHY VI. 9. 191
not seek it at all ; at least not with that zeal and liveliness as they
should.
II. The danger is represented.
1. That they fall into temptation. The devil hath them upon the
hip, and is ready to give them a fall. Though a man s intentions
should be never so innocent at first, yet they lie obvious to a tempta
tion. Now we pray daily against temptation, therefore we should not
come into the mouth of it. Certainly he that will ride into the enemy s
camp and quarters cannot long be safe. When the mind is set upon the
getting of wealth, and enchanted with the savour of worldly greatness,
he runneth into the devil s quarters, and doth but bespeak a temptation,
for he is prepared and ready for every carnal suggestion. Many had
no thought at first to be so bad as afterward they prove, but they give
the devil an advantage. Judas loved the bag, John xii. 6, and then
Satan entered into him, and then he betrayed his master.
2. And a snare. The devil hath them where he would have them ;
he observeth which way the tree leaneth, and so presseth it downward.
While they are only liable to temptation, the devil is out of sight ;
but when they are caught in the snare, then he appeareth in his own
colours. Many think no harm at first ; but their hearts are set upon
the world, then tempted, and afterwards snared, and so deeply entangled,
that they know not how to get out again. As in uncleanness, many
have no impure thoughts at first, but they delight to be with women ;
whilst they play about the temptation, they are taken captive by Satan,
and after drawn into filthiness. So many would have a little more of
the world, that they may serve God without distraction, and if they
had but such a proportion, they would care for no more ; but if their
desires be granted, then they find themselves entangled, and their hearts
deceived ; and still they must have more and more, and so settle in a
worldly love and a worldly course. As a river, the greater it groweth
by receiving in little brooks, the wider and deeper it weareth the
channel ; so outward things, the more they increase, the more they
enlarge our desires according to their own proportion. This is an usual
experiment of the deceitfulness of riches ; men would be a little higher
in the world, a little better accommodated ; but when they have that,
they must have a little more, and then a little more ; and so seize on
all things within their grasp and reach, joining field to field, and house
to house, Isa. v. 8. Then they are past the devil s temptation, and are
gotten into the devil s snare.
III. The danger is represented by the nature of the snare ; many
foolish and hurtful lusts, which drown men in perdition and de
struction.
1. The number, many lusts. There is none cometh unkindly to a
worldly heart : Titus iii. 3, Serving divers lusts and pleasures. Quot
habet Dominos, quiunum habere non vult? He that forsaketh the Lord,
and is given up to his own lusts, hath many masters to please ; some
times riot, sometimes pride, sometimes contempt of God, or oppression
of the poor. It is the opinion of some that there are several devils,
that have as it were their several wards and quarters ; as the heathens
had several gods, which were indeed devils : Bacchus, the god of riot
or good-fellowship ; Venus, a patroness of love and wantonness ; Mars,
192 SERMON UPON I TIMOTHY VI. 9.
of revengeful angry spirits ; Mammon, of wealth. The devils have, as
it were, several quarters, some to humour the proud, or entice the wanton,
or draw men to drunkenness, as agents in taverns and tippling-houses,
others lay liegers about the revengeful. In the same heart sins take
the throne by turns. No lust cometh unwelcome to a carnal heart, as
the posture of their interests and temptations lieth. Yea, one lust
giveth way to another, as some weeds and vermin destroy others, and
devils go out by compact. But many evils are incident to the worldly ;
their heart is a rank soil, capable of any seed but that which is good,
which is soon choked there.
2. Their quality.
[1.] Foolish lusts. Every carnal man is a fool.
(1.) He is so in the judgment of God: Ps. xlix. 13, This their way
is folly. And he will be so in the judgment of his own heart when he
is serious. In two cases a man is serious: when convinced by the
Spirit : 1 Cor. iii. 18, Let him become a fool that he may be wise.
The first thing the Spirit of God doth is to show us our folly in forsaking
the fountain of living waters. A child of God, that recovereth out of
a temptation, is sensible of his folly : Ps. Ixxiii. 22, So foolish was I,
and ignorant ; Titus iii. 3, We ourselves also were sometimes foolish,
avcnjroi. When he cometh to die : Thou fool, this night shall thy
soul be required of thee, Luke xii. 20. Then he finds himself a fool,
because everything is provided for but that which should be most pro
vided for, his precious soul : Jer. xvii. 11, At his end shall be a fool.
Death bloweth away our vain conceits and fancies, for then our carnal
projects leave us in the dirt. How will you value the world when it
is parting from you and you parting from it ? When no hope of life,
vain deceitful world ! then you cry out, Train eyevoftrjv, teal ovSev
e!></>6i\eTo. What is all this to me, that am presently to leave all
things, and to appear before God ? Job xxvii. 8, What is the hope
of the hypocrite, though he hath gained, when God taketh away his
soul ? Man in innocency was a wise creature, but then he hearkened
to the devil, and so became a fool.
(2.) He is so by plain demonstration in respect of his choice. A
wise merchant selleth all for the pearl of price, Mat. xiii., But these
part with heaven for trifles, prefer an apple or a rattle before a jewel.
Certainly they that prefer a particular good before a general, a temporal
before an eternal, that which is superfluous before that which is neces
sary, they are fools ; but so do all worldly and carnal men, therefore their
lusts are foolish lusts ; they that are careless in matters of greatest
danger, and make no provision for that world wherein we live longest ;
they that dig for iron with mattocks of gold, that forfeit their souls
for the world, that disquiet themselves for a vain show, Ps. xxxix. 6,
that neglect the substance to hunt after the shadow, that toil themselves
for they know not who. All these are points of folly.
[2.] Hurtful lusts. The hurt they do for the present concerneth
either the peaceable or gracious frame and estate of our souls.
(1.) Hurtful, as they destroy our peace : * They pierce through
themselves with many Sorrows, ver. 10, and so macerate and waste
their strength. Who liveth the noble and comfortable life, above all
changes, but the heavenly-minded and mortified man ? But others,
SERMON UPON I TIMOTHY VI. 9. 193
to what biting cares are they exposed ! How do they rack their spirits,
vex their brains, and weary their minds, and waste the body ! Ps.
cxxvii. 2, It is vain for you to rise up early, to sit up late, to eat the
bread of sorrow ; and so but entangle themselves in a life of misery
and labours ; who fret at their own disappointments, are eaten up with
envy at the advancement of others, afflicted overmuch with losses and
wrongs. There is no end of all their labours. Some have died of it,
others been distracted and put out of their wits ; so that you are never
like to see good days as long as you cherish the love of the world, but
will still lie under self-tormenting care and trouble of mind, by which
a man grateth on his own flesh.
(2.) Hurtful as to grace. The spirit is debased by a carnal aim,
and made a slave to all sort of sins : The love of money is the root
of all evil/ ver. 10. Nothing breedeth baseness of mind so much as
the love of money. Those that make their belly their god are men of
an abject spirit ; such a person can never act with resolution. Yet of
the two the covetous is the more vile, and serveth the baser god:
Phil. iii. 19, Whose end is destruction ; whose god is their belly, and
whose glory is in their shame ; who mind earthly things/ For the
life and belly, for which food is necessary, are better than food ; and
yet food for the belly is the best part of riches, and that which alone
Adam in innocency stood in need of ; so that, serving so base a god,
they cannot but be of a base low spirit, and so can do nothing worthily
in their generation. To provide for the body above the soul is but to
overvalue the appendages of a worldly life.
3. The result and final tendency of these lusts : Which drown men
in destruction and perdition. By destruction is meant death temporal ;
by perdition, death eternal : ruin in this world, and hereafter eternal
damnation ; drown men as with a millstone about their necks.
[1.] Destruction or ruin in this world. How many lose their lives
to have wherewith to live, and live poor that they may die rich ; others,
by aspiring projects, lose all their designed advantages, and come to
utter ruin. The love of the world brought Judas first to the halter,
and then to his own place.
[2.] Perdition or eternal damnation : Mat. xvi. 26, What is a
man profited if he shall gain the whole world and lose his own soul ?
The soul is lost, not in a natural sense, so as to be no more heard of,
but lost in a legal sense. A wicked man said, He that will not ven
ture his body is never valiant ; he that will not venture his soul,
never rich. But it is a sad venture to give the soul for a little tem
poral pelf, which we must leave we know not to whom.
Use 1. It informeth us of a twofold deceitfulness of heart that men
are conscious unto. The first is this, many think they will follow the
world as hard as they can for a while, and then dream of a devout
retirement. Thus foolishly do men presume, first upon life, and then
upon grace, both which are in God s hands ; whereas they shorten
their days by their inordinate cares, and entangle their hearts ; so that
they are over head and ears in the world, drowned in noisome and
hurtful lusts, that they cannot easily get out again. Alas ! the world
is a very deceitful thing ; if once we are taken in the love of it, more
and more it will get in with us, and steal away our hearts, ere we can
think of it.
VOL. XVIII. N
194 SERMON UPON I TIMOTHY VI. 9.
2. The next deceit of the heart, akin to the former, is this, that if
men had such a proportion of estate, they should be content with
their portion, and serve God cheerfully. Alas ! when you have it, the
lust will grow with the possession. Covetousness is a fire that in-
creaseth the more wood you put thereon : Eccles. v. 10, He that
loveth silver will never be satisfied with silver, nor he that loveth
abundance with increase. And therefore we should rather seek to
bring our minds to our estates, than our estates to our minds. Be
content now with such things as ye have, or else ye will not be coa-
tent hereafter. Non augendce res, sed minuendce cupiditates We
should not seek so much to increase our estates, as to abate our desires.
We go the wrong way when we think more estate would do it, if
grace doth not do it. As in some diseases, -non opus habent impletione,
sed purgatione ; a man is still hungry though he has eaten enough,
and still thirsty though drunk enough. As in the bulimy and dropsy,
purging is better than impletion ; in an ordinary fever we are not to
quench the burning thirst by filling the patient s belly full of drink,
but to better the heat by purging and opening a vein ; so it is not
wealth, but grace ; the way is not to increase our substance, but mode
rate our desires. As long as love terminateth on outward things, we
shall never be satisfied, but still exercised with foolish and hurtful
lusts. Contentment cometh not from the things, but the mind ; a
little grace would show us that we had enough already to be better
satisfied.
Use 2. This point will give us satisfaction as to that question,
whether -we may pray for and desire riches, or anything beyond food
and raiment ? I answer
1. By distinction. Outward things are either necessary, or sufficient,
or superfluous. The first degree of riches is to have what is neces
sary ; the next to have what is enough ; the next above that, what is
more than enough.
[1.] Necessary. Necessity is either natural, civil, or religious.
(1.) Natural ; that which will barely suffice nature, and support
life, though meanly, hardly. These necessities are easily supplied.
Though our fare be hard and our raiment coarse, yet we may make a
hard shift to preserve life. This certainly we may desire and labour
after ; for every man must maintain himself as an instrument of
providence, and to see that he be not chargeable to others ; and if, in
a fair way of providence, we can get no more, we must be content :
ver. 8, Having food and raiment, let us be therewith content.
Though we be but a degree above beggary and extreme want, it is
more than God owes us, and it is enough to sustain life whilst we lay
a foundation for eternity.
(2.) Civil. Two things are here to be considered (1.) Our estate
and calling. An honourable calling requireth a fuller supply of tem
poral blessings than a private and inferior ; a king than a subject ; a
nobleman than one of an inferior rank. Though quoad necessitates
natures they are equal, yet quoad decentiam status they are unequal :
Prov. xxx. 8, Give me neither poverty nor riches ; feed me with food
convenient for me. (2.) Our charge. A master of a family requireth
more than a single person ; he hath more to provide for, viz., wife and
SERMON UPON I TIMOTHY VI. 9. 195
children : 1 Tim. v. 8, If any provide not for his own, and specially
for those of his own house, he hath denied the faith, and is worse than
an infidel ; 2 Cor. xii. 14, Behold, the third time I am ready to come
to you, and I will not be burdensome to you, for I seek not yours,
but you : for the children ought not to lay up for the parents, but
the parents for the children ; Prov. xiii. 22, A good man leaveth an
inheritance to his children s children." Jacob : Gen. xxx. 30, When
shall I provide for mine own house also ? Solomon complaineth :
Eccles. iv. 8, There is one alone, and there is not a second; yea, he
hath neither child nor brother, yet is there no end of all his labour,
neither is his eye satisfied with riches, neither saith he, For whom do
I labour, and bereave my soul of food ? This is also vanity, yea, it is
a sore travail.
(3.) Moral. For life, not lust; to cure infirmities, not to cause
them" ; to sustain nature, not to pamper it. Many pretend they seek
a conveniency, to be without want ; but it is to fare deliciously every
day, to flaunt in pride, to be built up a story higher in the world.
This is not conveniency, but covetousness. Nature is content with a
little, Christ fed a multitude with barley loaves and a few fishes, and
gave thanks, John vi. 11, with 23. We may provide for our neces
sities, present, future. That is reputed necessary which in some short
time may have some present use. And therefore, though a man
should be content, though after the use of means God giveth him
only from hand to mouth, yet he may seek a competency for their
relief that survive after he is dead ; he may ask it of God with sub
mission to his will. The sluggard is sent, Prov. vi. 6, to the ant, that
gathereth her meat in summer, and food in the harvest ; and Prov.
xiii. 22, A good man leaveth an inheritance to his children s children.
A supply of all visible necessities we may ask of God, though without
carking and distrust. Hitherto we have spoken but of bare necessity,
either for supply of nature, or maintaining that good state wherein
God hath set us ; that which is necessary to support nature, or our
vocation and charge, and nothing to spare.
[2.] Sufficient. And that we are said to have when we have some
reasonable plenty ; not only slender provisions, wherewith to hold life
and soul together, but may be helpful to others, and are in a capacity
to give rather than to receive. This sufficiency may be asked of God,
though it be more than bare necessity. For it is a condition more
happy than that of want : Acts xx. 35, It is more blessed to give
than to receive. And maketh a man more diffusively useful in his
generation, both for the advancing of public good and the relief of
private necessities : Eph. iv. 28, Let him that stole steal no more, but
rather let him labour, working with his hands the thing which is good,
that he may have to give to him that needeth. We are often pressed
to works of mercy ; and though it bindeth the poor only in affection
and disposition of mind, yet the acting of this grace is very comfort
able; and therefore this sufficiency and convenient plenty may be
asked, so it be with moderation ; and this sufficiency be judged, not
by the affection of the covetous, but the moderate and sober rate of
Christian desires, and rather referred to God than determined by our
selves. As Agur desires God to carve out his allowance, not prescrib-
196 SERMON UPON I TIMOTHY VI. 9.
ing a measure to him, but that which he knoweth to be meet and
necessary for us ; cast yourselves upon God s allowance. And if it be
asked with submission ; for it is a temporal promise : Deut. xxviii. 11,
The Lord shall make thee plenteous in goods, in the fruit of thy body,
and in the fruit of thy cattle, and in the fruit of thy ground, in the
land which the Lord sware unto thy fathers to give thee. The will
to be rich that is here condemned is an obstinate and unsubmissive
will.
[3.] Abundance is more than is fit for his place and calling, or than,
he can and will employ for good uses ; or without which the life of a
man, or his good estate and service in the world, may be well preserved.
The desire of worldly greatness cometh from lust, or eager affection to
worldly things. Men would shine alone : Isa. v. 8, Woe unto them
that join house to house, and lay field to field, till there be no place,
that they may be placed alone in the midst of the earth. And
argueth diffidence in the providence of God. They would have
wherewith to subsist without him. And is contrary to the laws of
Christian moderation. The king was not to multiply horses, and gold,
and silver, Deut. xvii. 16, 17 ; whereas our desire of estate must pro
ceed not from a love of riches, or to make us and ours great, but a
conscience of our duty to God, that we may be useful and serviceable ;
and must be kept within bounds, and ever must we maintain our
confidence in him.
2. I answer in these propositions
[1.] We can lawfully desire no more than we can pray for ; for it
is a certain rule that those desires and workings of spirit are unlawful,
which we dare not express to God in prayer. If we must be modest
in our prayers, we should be as modest in our desires and aims. Would
we say, Food and raiment is not enough ; we must have a fuller estate;
so much coming in by the year ; such portions for our children ; they
must be maintained at such a rate, &c. ? Durst we fill our censers with
such dross and dung as this is? Why then do we cherish such thoughts
and desires in our hearts ? Prayer is but an empty compliment unless
it express our desires.
[2.] The prayers of God s children are always modest, and suited to
their trust and great hopes. So it was with Agur : Prov. xxx. 7, 8,
Two things have I required of thee ; deny me them -not before I die.
Eemove far from me vanity and lies ; give me neither poverty nor
riches; feed me with food convenient for me. And Jacob: Gen.
xxviii. 20, Jacob vowed a vow, saying, If God will be with me, and
will keep me in this way that I go, and will give me bread to eat, and
raiment to put on, &c. Carnal wretches prescribe God a task which
he never meaneth to perform : Ps. Ixxviii. 18, They tempted God in
their hearts by asking meat for their lust.
[3.] The reality of this modesty in prayer concerning outward
supplies is evidenced by the frame of our hearts and the course of our
actions.
(1.) The frame of our hearts is seen both in the want and in the
enjoyment of our outward things.
(1st.) In the want of them. If we be content with God s allowance,
who hath determined to every man the course of his service, and the
SERMON UPON I TIMOTHY VI. 9. 197
bounds of his habitation, Acts xvii. 26 ; how much of the world every
one shall enjoy, what land, what estate ; you are content with what
you have, Heb. xiii. 5. If our portion be more strait than others, it is
what God hath allotted to us. If we be kept poor and low, we shall
have enough for that service and honour that God expecteth from us,
and to carry us through that little time that we have to spend in the
world. It is not abundance that we need, but a contented heart. Be
contented with a little, if God giveth no more. Diseased persons need
more attendance than the healthy. It is our disease multiplieth our
necessities.
(2<i) In the enjoyment of outward things. If they come by God s
providence, the heart must be guarded ; it must not be set upon them :
Ps. Ixii. 10, If riches increase, set not your heart upon them. We
may delight in them as they are our portion, as tokens from God, and
fruits of his bounty : Deut. xxvi. 11, Thou shalt rejoice in every good
thing which the Lord thy God giveth thee. But they must not
possess and take up our hearts so as to cause us to forget God, and
to make us raven after more ; and the lust riseth with the increase,
and so the heart is the more entangled.
(2.) The course of our actions in getting and using.
(1st.) In getting. When we are not immoderate in labouring after
them ; when men toil and labour to load themselves with thick clay,
Hab. ii. 6. They promise themselves much contentment and happi
ness ; but it doth but draw off the heart from God, and burden and
pollute the sinner : Ps. cxxvii. 2, It is vain for you to rise up early,
to sit up late, to eat the bread of sorrow ; Hab. ii. 13, Behold, is it
not of the Lord of hosts, that the people shall labour in the very fire,
and the people shall weary themselves for very vanity ?
(2d) In using. Eiches in themselves considered are neither good
nor evil ; all is as they are used. We are to use them as instruments
of piety and charity, and for the furtherance of our great account ; so
that it is not wealth so much that we beg, as a blessing upon our
labours, that we may have wherewith to serve God. We must so use
and possess what we have as that the use and possession may tend to
God s glory and the good of our souls. As
(1st.) The maintenance of our own good estate and condition :
Eccles. v. 18, It is good and comely for one to eat and to drink, and to
enjoy the good of all his labour that he taketh under the sun all the
days of his life which God giveth him, for it is his portion. It is God s
allowance, that we should live comfortably upon what he hath sent us ;
yea, not only his allowance, but his gift : ver. 19, Every man also, to
whom God hath given riches and wealth, and hath given him power
to eat thereof, and to take his portion, and to rejoice in his labour, this
is the gift of God.
(2d.) The good of others that depend upon us ; as our family and
kindred, 1 Tim. v. 8, That they may not be burdensome to the
church.
(3d.) The relief of the poor : Eph. iv. 28, Let him that stole steal
no more ; but rather let him labour, working with his hands the
thing which is good, that he may have to give to him that needeth.
We shall be no losers by that : Prov. xi. 24, There is that scattereth
198 SERMON UPON I TIMOTHY VI. 9.
and yet increaseth ; John vi. 13, Therefore they gathered them to
gether, and filled twelve baskets with the fragments of the five barley
loaves, which remained over and above unto them that had eaten/
(4th.) The maintenance of true religion and the church of God :
Prov. iii. 9, Honour the Lord with thy substance, and with the first-
fruits of thy increase.
(5th.) Good of the commonwealth : Rom. xiii. 7, Bender therefore
to all their dues, tribute to whom tribute is due, custom to whom
custom, fear to whom fear, honour to whom honour ; and Mat. xxii.
21, Render to Ca3sar the things that are Caesar s, and unto God the
things which are God s.
Thus is a man tried, when he hath an estate, how he useth it. A
leaky vessel is not discerned when it is empty; but when it is full, then
it discovereth itself. So when we are kept low, there is not such a
trial of our spirits as when we abound in all things, how we will use
and improve this trial, what we discover then, grace or corruption.
Want is a trial, and so is fulness ; and therefore we should look to
ourselves. If self be ravenous, and devour all that portion which God
should have, and the poor should have, and friends should have, we
do not use it aright, not to the ends for which God hath given it.
Use 3. To press us to mortify this inordinate inclination. If once
men affect and love riches, it becometh the root of all evil. It is not
the having, but the affecting of great things, that is sinful. What
God casteth upon us, walking within the compass of our duty, we are
with thankfulness to embrace, and to improve to his glory. Yet this
inordinate desire is very natural to us, born and bred with us ; and
because riches do all in the world, it is increased upon us. Therefore
we need the more to look to our hearts and consider
1. The comfort of our lives lieth not in abundance : Luke xii. 15,
Take heed, and beware of covetousness ; for a man s life consisteth
not in the abundance of the things which he possesseth. They are
extrinsical to our being and happiness. When you have the world at
will, you can get no more than bodily food and bodily clothing ; the
poorest may attain to that. It is no great matter whether our dung
and excrement be of finer matter or coarser, nor what a gay show we
make in our apparel, whether fewer or more dishes at our table. Too
much oil puts out the lamp. When men have troubled themselves
and the world to make themselves great, what a sorry happiness have
they ! Ps. xvii. 14, From men which are thy hand, Lord, from men
of the world, which have their portion in this life, and whose belly
thou fillest with thy hid treasure ; they are full of children, and leave
the rest of their substance to their babes ; Hab. i. 16, They sacrifice
unto their net, and burn incense unto their drag, because by them
their portion is fat, and their meat plenteous. A little good cheer
and a merry life is all they have. They that want it live as well as
they, and have more contentment ; they are no nearer to true comfort,
nor the further from the grave.
2. There is danger in abundance. The moon is never eclipsed but
when it is at full. An estate may be too great, as a shoe too big, or
armour too great, as Saul s armour for David, 1 Sam. xvii. 39. It is
harder for a rich man to go to heaven : Mat. xix. 24, It is easier for
SERMON UPON I TIMOTHY VI. 9. 199
a camel to go through the eye of a needle, than for a rich man to enter
into the kingdom of God. A moderate estate is freest from tempta
tions.- Abundance of all things, without any want, disposeth to a for-
getfulness of God ; as perpetual want, without any taste of God s good
ness, on the other side, disposeth the soul to atheism, which are the
two extremes, whereof the one starveth religion, the other choketh it.
The middle sort of men carry away heaven and graces, while others
disregard God. Both poverty and riches, in the extremities, have their
temptations ; the middle estate is freest from danger, both of sin and
misery. Fertile ground is apt to breed weeds. Oh ! that men would
often think of the worthlessness and insufficiency of worldly things ! I
shall not be more safe, nor happy, nor acceptable to God, nor more
comfortable in myself. It is grace does all in poverty and riches ; arid
so all men are upon the same level : James i. 9, 10, Let the brother
of low degree rejoice in that he is exalted ; but the rich in that he is
made low.
3. Greater estates lie open to greater cares and troubles : Eccles. v.
11, When goods increase they are increased that eat them ; and what
good is there to the owners thereof, saving the beholding of them with
their eyes ? True they have more attendance ; but then more pro
vision is required for them. The charge of family and retinue will
increase likewise ; there are more bellies to be filled, more backs to be
clothed ; in that which is real, others have their comforts as well as he.
4. Greater estates must give greater accounts. We are God s
stewards, and we must give an account of our stewardship, Luke xvi.
2. You do but seek a greater trust, and you cannot discharge that you
have already : Luke xii. 48, Unto whomsoever much is given, of him
shall be much required ; and to whom men have committed much, of
him they will ask the more. We must give an account for more time,
more opportunities to do good ; the more mercy, the more plenty ;
there is a greater reckoning to make.
5. When we come to die, it is not the possession, but the use will
comfort us. We can carry nothing with us into the other world, but
the comfort of a good conscience : Eccles. v. 15, As he came forth of
his mother s womb, naked shall he return to go as he came, and shall
take nothing of his labour, which he may carry away in his hand.
Kiches cannot go with us into the other world. A godly man can
carry his happiness with him, which another leaveth behind him. A
worldly, wealthy man hath made his will, and left all his estate ; to such
a son such an inheritance, to such a daughter such a portion, to such a
friend such a legacy : what hath the poor man left for himself? If he
hath not grace, what hath he left to carry with him but the anguish
and misery of a guilty conscience, and the expectation of worse to
come ? poor miserable creature ! when all things take their
leave, what a sorry comfort will that be that he hath once possessed!
but if he hath used it well, their works follow them : Luke xvi. 9,
Make to yourselves friends of the mammon of unrighteousness, that
when ye fail, they may receive you into everlasting habitations.
Well, then, use diversion.
[1.] Let your desires be set on other blessings. I must and will have
grace. Pitch your desires on the great blessings of the covenant. I
200 SERMON UPON I TIMOTHY VI. 9.
must and will have grace and heaven. Valde protestatus sum, saith
Luther, me nolle sic a Deo satiari: Ps. cvi. 45, Remember me, O
Lord, with the favour that thou bearest unto thy people ; visit me
with thy salvation, that I may see the good of thy chosen, that I may
rejoice in the gladness of thy nation, that I may glory with thine
inheritance. Give me the favour of thy people. There is no danger,
nor no snare in that. I will not be put off with other things : Who
soever will, let him take the water of life freely, Rev. xxii. 17. All
our business with you is to bring you to this resolute bent of heart as
to your spiritual and eternal enjoyments. These are the blessings of
his people. Christ gave his Spirit to the faithful apostles, and his
purse to Judas. As Jacob would take no nay, he must have the
blessing ; so a Christian, Lord, I must have Christ, and I must have
faith. This is holy impudence : Luke xi. 8, Sia rrjv avaibeiav,
Though he will not rise, and give him, because he is his friend ; yet
because of his importunity, he will rise and give him as many as he
needeth.
[2.] Choose other business. One that maketh it his business to go to
heaven, and to serve and please God, will not so easily be surprised by
the love of the world ; he will measure himself by thriving in grace,
not in estate : Ps. cxix. 14, I have rejoiced in the way of thy testi
monies, as much as in all riches. Every man is as his business is :
John vi. 27, Labour not for the meat which perisheth, but for that
meat which endureth unto everlasting life ; 1 Tim. iv. 7, Exercise
thyself unto godliness. The main business of your life is for earth or
heaven, to please God or to get the world ; which way is your labour
and care carried out ? You should be most careful to get God s love,
and work out your salvation.
Use 4. To observe and examine whether this disposition be in us,
yea or no. This will be known (1.) By the frequency of your
thoughts ; (2.) By the vehemency of your desires ; (3.) By the drift
and course of your lives.
1. By the working of the thoughts and debates of the heart. If
the heart be still exercised with covetous projects, if you have your
wits set a-work how to get in more, this shows you would be rich.
Thoughts are the genuine issue and birth of the soul, and do discover
the temper of it. When their minds do run only upon earthly things :
Phil. iii. 19, Whose end is destruction, whose god is their belly, and
whose glory is in their shame, who mind earthly things. Such a pro
ject and course of gain, James iv. 13, and that with a savour and
sweetness. Still catering and contriving, not how to grow good and
gracious, but great and high in the world. The worldling in the
gospel is brought in musing : Luke xii. 17, 18, And he thought
within himself, saying, What shall I do, because I have no room where
to bestow my fruits ? And he said, This will I do, I will pull down
my barns, and build greater, and there will I bestow all my fruits
and goods. I will do thus and thus, teal SieXoyi^ero, verbum mire
appositum, saith Beza. For a worldly man is always framing dialogues
within himself, and asking and answering his soul ; and his heart is so
encumbered with these thoughts that he cannot get it off in holy duties :
Ezek. xxxiii. 31, They come unto thee as the people cometh, and they
sit before thee as thy people, and they hear thy words, bat they will
SERMON UPON I TIMOTHY VI. 9. 201
not do them ; for with their mouth they will show much love, but their
heart goeth after their covetousness. Other sins distract us in duty,
but- none so often as this, by vain musings upon worldly advantages j
this always runneth in the mind night and day when alone.
2. By the vehemency of your desires. Unnatural predatorious
heats argue a distemper. We may lawfully desire earthly things ; we
carry about earthly bodies, that stand in need of earthly sustentation.
We have an earthly house to support, 2 Cor. v. 1, and are subject to
the common necessities of an earthly life ; and therefore surely God,
that hath given us these earthly bodies, doth allow us to seek earthly
things in a moderate way. But now when these desires are so vehement,
that they grow to a perturbation and impatiency of check, they argue
this immodest will to be rich. Rachel might lawfully have desired
children ; but when it cometh to, Give me children, or I die, then the
desire is depraved and inordinate. So when we are disquieted by our
desires, and are full of murmurings if we want, and of envious repining
at those that have worldly things, and they always solicit us to more,
and one degree of estate draweth us on to more, it is an evil disease,
and it must be looked to in time, or else it will be baneful to the soul.
Then you are gainthirsty, as the expression is, Ps. x., when there is
such an eager pursuit after it, and you are so greedy upon worldly
things. Desires are but vigorous motions of the will, and do discover
the bent and purpose of it. They are the pulses of the soul. As
physicians judge by appetite, so may you by desires ; when the soul is
carried out by such an unsatisfitd thirst, and like the horse-leech s
daughter, crieth, Give, give/ Prov. xxx. God s people, as an argument
of their sincerity, plead their desires, and the longings of their souls
after God : Our desires are to the remembrance of thy name. . Now
your desires run another way, and still they increase upon you with
your enjoyments.
3. By the uniformity and constancy of your endeavours. A serious,
choice and bent of will is always accompanied with invincible resolu
tions ; they will use all means, and break through all difficulties ; wit,
and time, and strength is all engaged upon this design, that you may
compass an estate. That argueth the fixed bent of their heart : Luke
xvi. 8, The children of this world are wiser in their generation than
the children of light. By wisdom in their generation is meant a
dexterous prosecution of their ends and purposes. Now, when men
are dull, and slow, and backward in holy things, but their whole souls
run out upon temporal profits, it is the sphere of their activity, and
the business that their hearts are set upon ; here men turn and wind,
and try every course, and so it is constantly with them. A good man
is unwearied and diligent in the pursuit of heavenly things : Phil. iii.
11, If by any means I might attain unto the resurrection of the dead.
He goeth from this ordinance to that, and is ever waiting upon God,
and is sagacious to spy out advantages of spiritual increase ; this is the
sphere of his activity ; he is conferring, praying, reading, hearing,
meditating. But now a worldly man is always exercised in covetous
practices : 2 Peter ii. 14, Having eyes full of adultery, and that
cannot cease from sin, beguiling unstable souls: an heart they have
exercised with covetous practices. What a stir and a bustle do they
make to increase their estates ! They have the spirit of the world.
SERMON UPON I PETER L 12.
Which things the angels desire to look into. 1 PETER i. 12.
THERE are two things for which the doctrine of the gospel is com
mended to us the truth and the worth of it : 1 Tim. i. 15, verum et
bonum, This is a true and faithful saying, and worthy of all accepta
tion. The happiness of the intellect lieth in the contemplation of truth,
and the happiness of the will in the enjoyment of good. In innocency
this was represented by the tree of life and the free of knowledge, and
possibly under the law by the candlestick and the table of showbread.
I shall not now speak of the truth of the gospel, but of the worth of it
The scope of the context is to show the worth of that salvation which
is the end of the Christian faith. To commend it the apostle produceth
the instance of the prophets and of the angels.
1. -Of the prophets : ver. 10-12, Of which salvation the prophets
have inquired, and searched diligently, who prophesied of the grace
that should come unto you : searching what, or what manner of time,
the Spirit of Christ which was in them did signify, when it testified
beforehand the sufferings of Christ, and the glory that should follow.
Unto whom it was revealed, that not unto themselves, but unto us they
did minister the things which are now reported unto you by them that
have preached the gospel unto you with the Holy Ghost sent down from
heaven. When the prophets foretold it, they viewed and reviewed
their own prophecies, that they might be more thoroughly acquainted
both with the thing and the time. They prophesied of other things,
the rise and downfall of great and mighty monarchies and kingdoms ;
but these were not the things they inquired after so diligently, but the
sufferings of Christ, and the glory which shall come to us. Well,
then, if those to whom the Holy Ghost did dictate these mysteries did
so accurately search into them, what should we delight in and study
upon but the gospel ?
2. Angels themselves did look into the excellency of this grace and
salvation offered to us in Christ ; they can never be satisfied with
the contemplation of it, nor wonder at it enough ; nor rejoice at it
enough : Which things the angels desire to look into. TiapaKv^rai
signifieth to bow the head and stoop that we may take a more narrow
view of the thing which we would see : Luke xxiv. 12, Peter ran unto
the sepulchre, and stooping down, he beheld the linen clothes lying
SERMON UPON I PETER I. 12. 203
by themselves. So John xx. 5, real TrapaKvtyas /BXeTrei Keipeva TO,
odovia, And he, stooping down and looking in, saw the linen clothes
lying; and in the llth verse, Mary Trapeicv^rev 19 TO jjivrj^flov ; we
render it, She stooped down and looked into the sepulchre. And
probably there is an allusion to the type of the two cherubims over
the mercy-seat, which were figured bending their faces towards it :
Exod. xxv. 20, Their faces shall look one to another ; toward the
mercy-seat shall the faces of the cherubims be. As desiring to pry
into the mysteries represented there.
Doct, That the mystery of redemption by Christ is an object worthy
of the contemplation and admiration of the angels themselves.
I shall illustrate this argument by examining these circumstances
(1.) Who; (2.) What; (3.) How; (4.) Why.
I. Who desired? The text saith, the angels. There are two
sorts of them, some good and some bad ; some that fell away, and
stood not in the truth, others that are called the elect angels, 1 Tim.
v. 21. Now which of these are we to understand? Not the evil
angels to be sure, for since the fall they are called devils, not angels
singly, without a note of distinction. This was an holy desire of an
holy object, of which those damned spirits are not capable. It is a
burden to them to think of God and Christ ; they abhor their own
thoughts of God : James ii. 19, The devils also believe and tremble.
And Christ s presence was a torment to them: Mat. viii. 29, What
have we to do with thee, Jesus thou Son of God ? art thou come to
torment us before the time ? They cannot please themselves, nor
find such a delight and full satisfaction in the view of these truths.
Therefore it is meant of those good angels that behold the face of God
and minister in his presence ; they are beholding, wondering, and
rejoicing at the mysteries of the gospel. There are two kinds of crea
tures made after the likeness of God angels and men ; and they are
seated and placed in v the two extremities of the world ; the one in
heaven, and the other on earth, in the highest and lowest story of the
universe, that at both ends of the creation there might be some to
glorify him and acknowledge his excellencies. Alas ! here with us in
the lower part of the world, how few take notice of the glorious dis
coveries of God in any of his works, especially in the work of redemption !
so that all God s preparations and expenses seem lost, as to the honour
and service which he might justly expect from us. But there is
another world, where this mystery, that is so little regarded here,
is more thought of, and better studied ; even by the blessed angels,
creatures more excellent and more numerous than mankind, who are
always glorifying God, and admiring his excellencies upon this account.
As we behold the sun that shineth to us from their part of the world,
so do they behold the sun of righteousness from our part of the world,
even Jesus Christ the Lord, in all the acts of his mediation : 1 Tim.
iii. 16, Without controversy great is the mystery of godliness ; God
was manifested in the flesh, justified in the spirit, seen of angels; that
is, beheld with wonder and reverence. God needeth not to court us
with such importunity ; he hath creatures enough to glorify him, ten
thousand times ten thousand angels, that stand before his throne, and
know more of God than we do, and are more ready to praise him.
204 SERMON UPON I PETER I. 12.
II. What ? The text telleth us, which things ; that is, those
things spoken of in the context.
1. The person of the Kedeemer, the most glorious object that can
be looked upon, or taken into the thoughts of any creature. The vi&w
of this is now our comfort, and will be our happiness to all eternity :
John xvii. 24, Father, I will that they whom thou hast given me be
with me where I am, that they may behold my glory which thou hast
given me. When we are in heaven, on the other side of the world,
that will be our work and our happiness ; but it must not be wholly
omitted here. So the angels delight in the person of the Kedeemer ;
it is their rejoicing to look upon Christ, in whom the glory of God
shineth forth more admirably than in any other of his works. Yea, I
shall go one strain higher ; God himself delighteth in looking upon
Christ : Prov. viii. 30, There was I by him, as one brought up with
him ; I was daily his delight. In the Hebrew it is day, day, one
day after another. God never satisfieth himself enough in this. Yea,
God delighteth in Christ as mediator: Mat. iii. 17, This is my
beloved Son, in whom I am well pleased; Isa. xlii. 1, Behold my
servant, whom I uphold, mine elect, in whom my soul delighteth.
It is the ground of his gracious aspect upon us as holy. He delighted
in all his works, and was refreshed at the view of them : Gen. i. 31 r
* And God saw everything that he had made, and behold it was very
good ; compared with Exod. xxxi. 17, In six days the Lord made
heaven and earth, and on the seventh day he rested and was refreshed.
Well, then, this is one thing which the angels look upon, the person
of Christ, the most lovely object to be thought of, figured in the mercy-
seat or cover of the ark, who interposed between the law and God.
Christ is called l\a<TTijpiov, the propitiation, that is, Christ incarnate.
2. The way of redemption : ver. 11, The sufferings of Christ and
the glory that should follow. And therein the sweet harmony and
concord between infinite mercy and infinite justice, that both might
have full satisfaction. This is figured in the mercy-seat, God s recon
ciling himself to man by Christ : Bom. iii. 24-26, Being justified freely
by his grace, through the redemption that is in Jesus Christ, whom
God hath set forth to be a propitiation through faith in his blood,
to declare his righteousness, for the remission of sins that are past,
through the forbearance of God. To declare, I say, at this time his
righteousness, that he might be just, and the justifier of him which
believeth in Jesus.
3. Another thing spoken of in the context is, The grace that should
come to us, ver. 10, God s keeping familiar correspondence and com
munion with poor creatures in and through Christ : 1 John i. 3>
* And truly our communion is with the Father, and with his Son Jesus
Christ. The dwelling of our nature with God in a personal union, a
thing which angels may wonder at, since God abaseth himself to
behold things in heaven or things on earth : Ps. cxiii. 6, Who
humbleth himself to behold the things that are in heaven and in the
earth. His majesty and all-sufficiency is so great, that he might justly
despise the angels, of whom he standeth in no need. Now, that he
should stoop so low as to look after poor crawling worms, and admit
them to such intimacy with himself, this commerce between God and
SEBMON UPON I PETER I. 12. 205
the inhabitants of the lower world is matter of wondrous delight
to the angels.
4. The mission of the Spirit, here just before the text, The Holy
Ghost sent down from heaven ; and then presently it followeth,
Which things the angels desire to look into/ viz., the copious effusion
of gospel grace. Before the price was paid, when God gave out
grace upon trust, it was more sparingly dispensed, but now more
plentifully since the price of redemption is actually paid. The angels
are ascending and descending, present with the churches in their holy
worship. When the Spirit was first poured out, the men that were
conscious to it were all surprised with wonder : Acts ii. 7, They were
all amazed, and marvelled, saying one to another, Behold, are not all
these that speak Galileans? And surely the angels see cause to
glorify God for his gifts and graces bestowed on the church. It
was done in the sight of angels : Eph. iv. 8, When he ascended on
high, he led captivity captive, and gave gifts unto men ; compared
with Col. ii. 15, And having spoiled principalities and powers, he
made a show of them openly, triumphing over them in it.
5. The gracious providences of God in leading on the church to
their eternal happiness : Eph. iii. 10, To the intent that now, unto
the principalities and powers in heavenly places, might be known by
the church the manifold wisdom of God/ 7ro\v7r6iKt\o$ a-o^ia ;
that curious variety and interweavings of providence in bringing poor
creatures to glory. When we are on the top of the mount, and we
shall know as we are known, then shall we see how variously he did
confound the wisdom of men and devils, and led the saints to
glory. The angels see more of God in this than in any of his other
works; the state of the church here upon earth is the great glass
wherein God discovereth his wisdom, power, goodness, and truth.
6. The final glorious estate of the saints. Christ shall be admired
in them : 2 Thes. i. 10, When he shall come to be glorified in his
saints, and to be admired in all them that believe. For poor dust to
shine as stars, and to be admitted with Christ to judge the world,
even evil angels. All men shall be at last owned or disowned by
Christ, confessed or denied before the angels, as those that look after
these things : Luke xii. 8, 9, Whosoever shall confess me before
men, him shall the Son of man also confess before the angels of
God ; but he that denieth me before men, shall be denied before the
angels of God ; Kev. iii. 5, I will confess his name before my Father,
and his angels/ We may admire at these things : 1 John iii. 1, 2,
Behold what manner of love the Father hath bestowed upon us, that
we should be called the sons of God. Behold, now we are the sons
of God ; and it doth not appear what we shall be, but we know that
when he shall appear, we shall be like him, for we shall see him as he is/
III. The manner how ? Eiridv/JLovcnv Trapavutyai, they desire to
look into.
1. It noteth an accurate inspection, to look towards, so as to look
through. They understand more of these mysteries than we do,
having no mass of flesh to clog them, and obstruct the operations of
these spirits ; as having no secular vanities to divert them, as being so
near God, so entirely loving him ; because of the excellency of their
206 SERMON UPON I PETER I. 12.
natures they have more advantage than we ; as the world wherein we
dwell is more known to them than to us, yet they are prying; and
should not we follow on to know the Lord ? Hosea vi. 3.
2. It is earnest and affectionate, 7ri0v/j,ova-iv ; they desire; their
hearts are in it.
Object. Desire argueth a defect, and the angels, that are in the pre
sence of God, are in statu perfecto, in a perfect state.
Ans. 1. In many things this mystery exceedeth their understand
ings, therefore they desire to know it more and more. There is in the
angels understanding, and knowledge natural, supernatural, and experi
mental. Their natural knowledge reacheth to things that are belong
ing to the perfection and happiness of their nature. In supernatural
things, that depend upon the mere favour of God, angels know no
more than God is pleased to manifest to them, and so are ignorant
of those things which God will not reveal, and cannot be found out by
any created understanding. Their experimental knowledge is by the
accomplishment of prophecies, and what is foretold concerning the
state of the church here upon earth ; as Christ learned obedience by
the things he suffered/ Heb v. 8, so might angels learn more
when they saw Christ born, die, and rise again, the Spirit poured out,
the devil dispossessed, the gospel kingdom erected.
2. Some defects are perfective ; as hungering and thirsting after
righteousness proveth blessedness : Mat. v. 6, Blessed are they that
hunger and thirst after righteousness, for they shall be filled. As
Gregory, Et satiantur, et sitiunt ; ne enim sit in desiderio anxietas,
desiderantes satiantur; ne sit in satietate fastidium, satiati desiderant.
They are satisfied with what they desire, to prevent anxiety and
trouble ; and they desire that with which they are satisfied, to prevent
satiety and loathing. It is a sweet thirst, not a painful dissatisfaction;
such as quickens, but not pains. Desire is an act of love ; the object
of it is dear and esteemed. So the angels, they are desiring and enjoy
ing. Sitientes satiabimur, et satiati sitiemus ; as in heaven the saints
desire more of God, because they are not weary of him.
3. They look upon it so as to be ready to discharge their ministry
about it. As the cherubims were figured with outstretched wings
over the mercy-seat, as ready to be employed in God s errand, so the
angels look into these things. We find them ever ministering about
Christ in his temptations and agonies, in his grave and at his ascension ;
so are they ministering about the saints, whom these things do concern :
Eeb. i. 14, Are they not all ministering spirits, sent forth to minister
for them who shall be heirs of salvation ? The angels do so look
into the things purchased for us by Christ, that they are helpful to u&
in them, according to the will of God.
IV. The reasons.
1. Negatively.
[1.] Not curiosity ; that cannot be imagined in these blessed spirits.
Now curiosity is either (1.) In the matter, when we pry into secret
things, which we cannot, nor ought we to see into : Col. ii. 18,
Intruding into those things which he hath not seen ; those things
wherein the mind of God is not known or understood. But God
revealed himself to the angels concerning the salvation of man, they
SERMON UPON I PETER I. 12. 207
being so often employed in the prediction and discovery of those things
that concerned the coming of Christ and salvation by him. They
were the messengers to carry the glad tidings of it to the patriarchs
and prophets. Gabriel informed Daniel, and talked with him concern
ing the seventy weeks, Dan. ix. 21-24, after which the Messiah
should be cut off. God used their ministry to instruct the church in
all the acts of his mediation. The angels comforted Christ in his
temptations and agonies ; the angels brought news of his birth : Luke
ii. 10, And the angel said unto them, Fear not ; I bring you good
tidings, &c. When tempted, they ministered to him : Mat. iv. 11,
Then the devil leaveth him, and behold angels came and ministered
to him/ In his agonies they strengthen him : Luke xxii. 43, There
appeared an angel to him from heaven, strengthening him. When
he was buried, and in his grave, they rolled away the stone : Mat.
xxviii. 2, The angel of the Lord descended from heaven, and rolled
back the stone from the door. Where he lay in the sepulchre, there
were two angels in white, sitting, the one at the head, and the other at
the feet, where the body of Jesus had been, John xx. 12. At his
ascension, Acts i. 10, 11, Two men stood by them in white apparel,
which also said, Ye men of Galilee ! why stand ye gazing up into
heaven ? &c. Therefore this was not a thing which God would keep
secret from them. What the church knoweth the angels know in
some measure. Or (2.) In the end, only to know. They did not
know merely that they might know. To know that we may be know
ing 1 is arrogancy ; to know that we may gain by our knowledge is
covetousness and self-seeking ; to know that we may know is curiosity ;
but to know that we may adore and worship God, this is religion and
godliness. This was their end, that they might the more admire God
in the discoveries of himself to the creatures.
[2.] Not total ignorance of this mystery before it was brought about.
They had some knowledge of it ; but now to their natural and super
natural knowledge there is added experimental knowledge, which is
daily increased in them.
2. Affirmatively.
[1.] They have such a deep sense of the worth of these things that
they desire to know more : Eph. iii. 10, To the intent that now unto the
principalities and powers in heavenly places might be known by the
church the manifold wisdom of God. By principalities and powers
are meant angels, so called because Godmaketh use of them in govern
ing the world, and because of their great power and strength. By
principalities and powers in heavenly places are meant good angels.
Now these glorious creatures see more of the wisdom of God by his
gracious dispensations to the church ; they improve and come to a more
full knowledge by observing and looking unto the tenor of the gospel,
and the providences that do accompany it ; though their present state
of happiness doth give them full satisfaction for the time, yet it is
capable of some additions, and shall be perfected more fully at the
last day, when the torments of the fallen angels are also full : 2 Peter
ii. 4, God spared not the angels that sinned, but cast them down to
hell, and delivered them into chains of darkness, to be reserved unto
judgment. It is true they are in termino, not in via ; there can be
1 Qu. known ? ED.
208 SERMON UPON I PETER I. 12.
no change of their state ; yet as to the degree they have not their full
happiness till then. There are some things in this mystery which
they know not ; it is a deep treasure of wisdom, and the angels cannot
see to the bottom of it.
[2.] In other things which they know they delight themselves in the
view of them. It is a sweet and comfortable speculation, with the
thoughts of which their hearts are ravished. They desire to look into
these things out of the delight which they take therein.
But why do the angels so much delight in the mystery of redemp
tion. (1.) Because of the glory of God discovered therein. (2.) The
good of man procured thereby. Both are laid down in the angel s song :
Luke ii. 14, Glory to God in the highest, and on earth peace, good-
will towards men.
(1.) For the glory of God. They see their creator gets a great deal
of honour. God was but half discovered in the creation of the world,
but now more fully in the redemption of the world. In the creation he
showed his power, wisdom, and goodness ; but now he discovers more
attributes, and these in a greater latitude, as his truth, holiness, and
justice. His truth in that this is the greatest promise ; his holiness,
for here is the greatest instance of his hatred of evil ; and his justice
in the agonies, and sufferings, and shame of the Son of God. In the
work of redemption God discovers his power in dissolving the works
of the devil, overpowering the resistance of man. It is true, in the
creation there was nothing to help, but there was nothing to let and
hinder. His goodness : Rom. iv. 8, But God commended his love
towards us, in that, while we were j r et sinners, Christ died for us.
God commendeth his love to us in loving such unworthy creatures,
and with such a love. So the apostle : Titus iii. 4, But after that
the kindness and love of God our Saviour towards man appeared.
His wisdom, not in ordering the creatures, but reconciling his attri
butes. When God embraced such unworthy, polluted creatures, this is
that the angels are taken with, to see the wisdom, power, and justice
of God shining forth in the person of our Redeemer and in the work
of our redemption ; this is an admirable looking-glass wherein to see
these things.
(2.) For the good of man. The angels are without envy ; they re
joice at our welfare, when the nature of man is so much preferred before
theirs. They are brought in rejoicing when man was made : Job
xxxviii. 7, When the morning stars sang together, and all the sons
of God shouted for joy. When Christ was born: Luke ii. 13, And
suddenly there was with the angel a multitude of the heavenly host
praising God. When man is converted : Luke xv. 7, Joy shall
be in heaven over one sinner that repenteth. They rejoice in our
salvation.
Use 1. Information. It showeth us
1. The sublimity of gospel mysteries ; they are speculations that
befit angels ; the angels that behold the face of God admire at them.
Oh ! how should we admire the love of God in Christ, that he hath
provided such things for us in Christ that angels wonder at ! The
business of our salvation is called a mystery : Eph. iii. 4, Whereby,
SERMON UPON I PETER I. 12. 209
when ye read, ye may understand my knowledge in the mystery of
Christ ; Eom. xvi. 25, According to the revelation of the mystery,
which was kept secret since the world began ; 1 Tim. iii. 16, With
out controversy great is the mystery of godliness. A holy secret,
transcending the reach of ordinary knowledge, such as nothing of it
could be known by man or angel before it was revealed ; and after it
is revealed it is a thing hidden from carnal men in the spiritual beauty
of it, and in a great measure from believers themselves, if their know
ledge be compared with what it shall be hereafter : 1 Cor. xiii. 12,
Now we see through a glass darkly, but then face to face ; now I know
in part, then I shall know even as also I am known. Many are scan
dalised at the scriptures because of the simplicity of them, as contain
ing only a few plain truths ; but there are mysteries which take up
the mind and study of angels, and they think them worthy their best
thoughts.
2. The goodness of them. The angels are delighted in this study.
It is a pleasant, sweet, ravishing frame of truths ; the more we know
them aright, the more inquisitive shall we be, and the more diligent
to know more. Those know nothing of Christ savourily who are
so soon gospel-glutted and Christ-glutted, and look upon these
discoveries and discourses of God s grace in Christ as dry chips and
withered flowers, and hear them without any joy and thankfulness :
Kev. xix. 10, The testimony of Jesus is the spirit of prophecy. What
should we delight in, and busy our heads and hearts about, but with
God in Christ reconciling the world to himself ? This takes off our
delight from vain trifles. Many of you gentlemen, that leave this study
to divines, you lose much of the comfort and sweetness of your lives,
because you do no more warm your hearts with these thoughts.
Gentlemen, leave off the reading vain books and romances ; they
that have found the saving effects of God s love will do so : Eph. iii.
18, 19, That ye may be able to comprehend with all saints what is
the breadth, and length, and depth, and height, and to know the love
of Christ, which passeth knowledge. This will be for our comfort :
Rom. v. 5, Because the love of God is shed abroad in our hearts by
the Holy Ghost given to us. It will quicken us to holiness, if ever we
feel the love of God : 2 Cor. v. 14, The love of Christ constraineth us.
3. It informeth us of the harmony between the churches, between
the old testament church and the Christian church: John viii. 56,
Your father Abraham rejoiced to see my day, and he saw it and was
glad ; Luke x. 24, I tell you that many prophets and kings have
desired to see those things which ye see, and have not seen them, and
to hear those things which ye hear, and have not heard them. The
times of the gospel would to them have been a sweet sight : they
ardently desired to see Christ in the flesh. And between the church
militant and the church triumphant ; they join together in admiring
Christ. Saints and angels have one beatitude, beholding the face of
God ; therefore they join in one duty, looking on Christ. We shall
one day meet in one assembly, Heb. xii. 23. We hope to be, Luke
xx. 36, 10-0776X04, Like the angels. J We should do as they do if we
would be as they be.
VOL. xvui. o
210 SERMON UPON I PETER I. 12.
4. That creatures busy their thoughts as they are affected. Base
spirits are busied about light matters; but eagles will not stoop to
catch flies, nor angels employ themselves in inferior and mean specu
lations, but thsy have a great delight in acknowledging the manifold
wisdom of God in the work of redemption. Great spirits are taken up
with things of great weight and importance : Acts xvii. 11, These
were more noble than they of Thessalonica, in that they received the
word with all readiness of mind, and searched the scriptures daily,
whether these things were so. Whilst others quench their souls in
sensualities, they are for the divine study. These were evyevea-Tepoi.
It is not meant of natural nobility, but spiritual true nobility and
excellency, which lieth in a care of salvation ; not in wearing fine
clothes or enjoying plentiful revenues or good descent, but in the
study of Christ ; not in greatness of birth, but diligence in searching
out the mysteries of salvation ; that is nobility indeed, not to enslave
ourselves to the opinions of men and their customs : 1 Cor. vii. 23,
Ye are bought with a price ; be not ye the servants of men/ Not to
wallow in earthly pleasure, but seek things above : Col. iii. 1, If ye
then be risen with Christ, seek those things which are above, where
Ohrist sitteth on the right hand of God ; Phil. iii. 20, For our con
versation is in heaven, from whence also we look for the Saviour, the
Lord Jesus Christ. Not to be overcome by a man s passions and
corrupt affections : Prov. xvi. 32, He that is slow to anger is better
than the mighty, and he that ruleth his own spirit than he that taketh
a city ; Prov. xxv. 28, He that hath no rule over his own spirit, is
like a city that is broken dowa and without walls. These noble
spirits will not yield to lusts.
Use 2. To reprove
1. The slightness of men, and to confound us with shame that we
do no more take care to look after this happiness, that we do so unwill
ingly think of these things, or set apart ourselves for the study of
them. Shall we slight these things which angels wonder at ? Some
will scarce vouchsafe to look into these things, scarce think or talk
seriously of them, whilst their minds and discourses are taken up with
baubles and trifles. Angels are more noble beings, nearer to God ;
they are not the parties interested ; we have particular benefit by
them : Mat. xxii. 5, But they made light of it. They would not let
it enter into their care and thoughts. We are bound to this under
pain of damnation ; it is not a thing arbitrary : Heb. ii. 3, How shall
we escape if we neglect so great salvation ? Bewail your stupidness
that you have so slight a sense of these things. Meditation I know
is painful work ; it is very difficult ; but the sweetness of the argu
ment should persuade us to it.
2. It reproveth that satiety that is apt to creep upon us. Why
should we be weary of searching into these holy mysteries ? What is
the reason .of this satiety ? (1.) We search for them out of curiosity,
or content ourselves -with mere speculations, which is an adulterous
love to truth, not to get an interest in them : John iv. 10, If thou
knewest the gift of God, and who it is that saith to thee, Give me to
drink, thou wouldst have asked, and he would have given thee living
water. (2.) We do not look upon them with the eye of faith : Eph.
SERMON UPON I PETER I. 12. 211
iii. 17, 18, That Christ may dwell in your hearts by faith, that ye,
being rooted and grounded in love, may be able to comprehend with
all saints what is the breadth, and length, and depth, and height, and
to know the love of Christ, which passeth knowledge. Our embracing
by faith is a good means to make this study effectual. (3.) They
content themselves with a superficial view, but do not make an accu
rate inspection. We do not know it so as to stand wondering at it in
all its dimensions : Eph. iii. 18, That ye may be able to comprehend
with all saints what is the breadth; and length, and depth, and height.
Breadth, whereby it is extended to men of all ages and ranks : Mat.
xxviii. 20, Lo, I am with you always, to the end of the world ;
1 Tim. ii. 4, Who will have all men to be saved, and to come unto the
knowledge of the truth. Length, whereby it reacheth from eternity to
eternity : Ps. ciii. 17, The mercy of the Lord is from everlasting to
everlasting/ Depth ; it stoopeth to our lowest misery. Christ deli
vered us from the depths of misery and sin: Ps. Ixxxvi. 13, Thou
hast delivered my soul from the lowest hell. And there is height in
it, whereby it reacheth to heavenly joys and happiness : John xiv. 3,
If I go and prepare a place for you, I will come again, and receive
you to myself, that where I am, there ye may be also. Study those
several respects and ways wherein it is manifested, till you are ravished
with the thoughts of it ; draw solid comfort, hope, and quickening from
it : Ps. xxxix. 3, While I was musing the fire burned.
3. It reproves those that only study it, but do not get an interest
and experience of the comfort of it, otherwise it is a cold story :
1 Peter ii. 3, If so be ye have tasted that the Lord is gracious. There
is Christ revealed to us and Christ revealed in us ; then is there sweet
ness in these truths : Gal. i. 16, It pleased God to reveal his Son
in me.
4. It reproves those that mar their savour with fleshly lusts, and are
distracted with hunting after the pleasures and profits of the world :
Eom. viii. 5, For they that are after the flesh do mind the things of
the flesh. They that were invited to the feast, They made light of
it, and went their ways, one to his farm, another to his merchandise,
Mat. xxii. 5. They do not value the glory of God and the true inte
rest of their own souls.
Use 3. Is to persuade us to search into and meditate upon these
blessed and glorious mysteries. Surely if the angels desire to look into
these things, they much more are propounded to our admiration and
delight, because we have more need, by reason of the imperfection of
our knowledge, and these things do more concern us, because we are
the parties interested. Needless speculations we may well spare ; the
things which concern our redemption by Christ are our own affairs,
and our greatest and most necessary affairs. To know our threatened
. misery to prevent it, and our promised happiness to obtain it, what wo
must do, and what we must be for ever, is that business which we
must most attend upon.
Here I shall inquire (1.) What; (2.) How; (3.) Why.
First, What ? The person of our Eedeemer and the work of redemp
tion.
1. The person of our Eedeemer is a point of great concernment, to
212 SERMON UPON I PETER I. 12.
be often thought upon. The frame of nature is set as a glass, wherein
to behold and admire God: Kom. i. 20, For the invisible things of
him from the creation of the world are clearly seen, being understood
by the things that are made, even his eternal power and godhead.
Much more the person of our Eedeemer, for we best behold God in
the face of Jesus Christ : 2 Cor. iv. 6, God, who commanded the light
to shine out of darkness, hath shined in our hearts, to give the light
of the knowledge of the glory of God in the face of Jesus Christ ;
wherein we see God in our nature, and as head over all things to the
church, and as our Lord and Saviour. God is most honoured in his
greatest works, as the sun doth more honour him than a star, and a
star than a plant or herb and pile of grass ; so the person of Christ
doth more set forth God than either man or angel, or anything be
sides : Heb. i. 3, Who being airavyacrpa rfc 86^, the brightness
of his glory, and the express image of his person. As God sets forth
more of his glory in him, so he expecteth it from him and by him.
We are always looking at our own benefit, but we do not look at God s
glory, nor what of God is discovered in Christ, in whom his goodness,
wisdom, and power doth eminently shine forth. Certainly the know
ledge of Christ is the Christian s wisdom, the true and proper feast of
a rational mind. Two things are most considerable in Christ his
relation to God, and his relation to the universal church.
[1.] His relation to God, as the express image of his person. So
the angels delight to look upon him. Those holy creatures do not
consider their own benefit so much as their Creator s glory. Where
they find most of God, there they are most ravished, therefore they
greatly delight themselves when they consider the wisdom, power, and
goodness of God as manifested in Christ. The contemplation of these
things is their happiness. Now, shall the angels pay this rent of glory
to God, and shall not we ? Surely God should be as dear to us as to
them.
[2.] His relation to the universal church. It is more to be the
church s head and Saviour than ours in particular. The angels adore
him for the excellency of his office, and his transcendant glory and
dignity. It doth us a double good to reflect upon this ; partly to make
our affection more public, and that we may consider the common
good ; for a narrow private spirit maketh Christians self-seeking and
unpeaceable. Christ mainly is the head and saviour of the body:
Eph. v. 23, Christ is the head of the church, and he is the saviour of
the body. When you see that he is head of all saints, under what
form and denomination whatsoever, your affections are less liable to
partiality, for then all Christians will be dear to you, as they are
united to you in him, and you will be more tender of the prosperity
of the church, of which Christ is the head. And partly to fortify you
against the splendour of all created glory ; for, Eph. i. 21, Christ is
exalted far above all principalities, and powers, and might, and
dominion, and every name that is named ; not only in this world, but
also in that which is to come. The glory and splendour of earthly
things doth often dazzle our eyes ; now it is good to divert our minds
by considering the glory and excellency of Christ. Kings and em
perors are nothing to him, less than the light of a candle compared with
SERMON UPON I PETER I. 12.
213
the sun. The angels see him far above them, and we should see him
far above all created power and glory, and so hearten ourselves against
all discouragements.
2. The work of our redemption, which is double
[1.] In reconciling us to God : 2 Cor. v. 19, God was in Christ
reconciling the world to himself/ We should always ravish our hearts
with this speculation : Heb. iii. 1, Consider the apostle and high
priest of our profession, Christ Jesus. He is our high priest as
dealing with God, and our apostle as dealing with man. God thought
it worthy of his eternal thoughts, and therefore we should more set
our minds a-work about it. Eedemption by Christ is so much slighted,
because we do not consider the high and excellent ends thereof.
Certainly every faculty must be exercised in praising God, mind as
well as heart ; and this is the proper object to exercise our minds, as
it doth the angelical contemplation, and by our minds our hearts.
[2.] In vanquishing our enemies, and removing the impediments
of our salvation. By merit Christ did it on the cross : Col. ii. 15,
Having spoiled principalities and powers, he made a show of them
openly, triumphing over them in it ; that is, on the cross. Satan
triumphed visibly, Christ invisibly. It was the hour of the power of
darkness, and yet of the conquest of the Son of God. Representative
he did it in his ascension: Eph. iv. 8, When he ascended up on high,
he led captivity captive ; he foiled his enemies on the cross, and he
triumphed over them at his ascension ; but it was before the tribunal
of God, in the sight of angels and our faith. But then there is an
actual conquest and triumph. The conquest is still carrying on till
his kingdom be complete: Ps. ex. 1, The Lord said unto my Lord,
Sit thou on my right hand till I make thy enemies thy footstool.
The effects are discerned, as Christ casteth the devil out of his temples
and territories, and out of the hearts of men. The triumph is gloriously
visible and sensible, and open to the view of all at the last day. In
both these things the angels are concerned. In his conquests, as Christ
doth confound the wisdom of men and devils in maintaining and
preserving his church. They are a part of Christ s army, and have a
great respect to his church : Heb. i. 13, 14, But to which of the
angels said he at any time, Sit on my right hand until I make thine
enemies thy footstool ? Are they not all ministering spirits, sent forth
to minister for them who shall be heirs of salvation? They are some
of God s messengers, that help to restore and recover man from the
power of the devil, and disdain not the service Christ appoints them
for lost sinners, but have a great respect to his church and the assem
blies of his people : 1 Cor. xi. 10, For this cause ought the woman to
have power on her head, because of the angels ; 1 Tim. v. 21, I
charge thee before God, and the elect angels. For his triumph ;
with them Christ will appear at the end of the world, when he hath
won the field, and cometh in triumph to confound his conquered
enemies : 2 Thes. i. 7, The Lord Jesus shall be revealed from hea
ven with his mighty angels. These things the angels pry into, so
should we.
Secondly, How?
1. Accurately and seriously. Usually we content ourselves with
214 SERMON UPON 1 PETER I. 12.
running cursory thoughts, never sit and pause with ourselves what
manner of saviour and salvation this is, what is required of them that
would be partakers of it, and so content ourselves with a superficial
view, without an accurate inspection. Slight and shallow apprehen
sions leave no impression on the soul. The hen that often straggleth
from her nest suffereth her eggs to chill. We should dwell upon these
things till they produce a clearer knowledge, a firmer belief, an higher
estimation, a greater admiration ; for this is to resemble angels : Eph.
iii. 18, That we may comprehend with all saints the depth, and
length, and breadth, and height; all which begets solid comforts.
When the mind is wholly taken up with other things, the soundest
knowledge worketh not.
2. Spiritually, profitably, practically. Our business is not so much
to know new truths about the gospel, as to know them in a more use
ful manner. Let us pry into these things as the angels do, not to
satisfy our curiosity with a little notional knowledge, or out of pride,
that we may pertinently discourse of them, or hold up an argument
about them, but that God may be glorified and admired in the person
of the Eedeemer, and our souls delighted for our comfort and quicken
ing, and weaned from the vanities of the world : ver. 13, Wherefore
gird up the loins of your mind, be sober, and hope to the end, for the
grace that is to be brought unto you at the revelation of Jesus Christ/
Thirdly, Why ?
1. Because it is an honourable employment to look into the mysteries
of salvation, and to be much conversant about them. It will be a
great part of our happiness and work in heaven to behold Christ s
glory : John xvii. 24, Father, I will that those whom thou hast given
me may be with me where I am, that they may behold my glory.
All our faith, hope, and labour tendeth to this. The queen of Sheba
took a long journey to behold the glory of Solomon, which did so
ravish her that her spirit even fainted within her ; and yet that was
but an earthly, temporal, fading glory. But to behold the majesty and
greatness which Christ our Kedeemer hath at the right hand of God
is the great work which we have to do to all eternity ; therefore now
we should busy ourselves about these things, that our mouths may be
filled with praise and thanksgiving.
2. Because it is delightful to gracious hearts. God findeth a delight
in Christ, and shall not we? There is more in the gospel than a
vulgar eye taketh notice of, or our first apprehensions represent unto us.
Shall angels wonder at these things, joy and delight in these things,
andshall we slight them ? Paul counted all things dung in compa
rison of the excellency of the knowledge of Christ, Phil. iii. 8 ; and 1
Cor. ii. 2, I determined to know nothing among you, save Jesus Christ,
and him crucified/ Surely unless our thoughts are lawfully diverted
or suspended we should think of no other thing. Austin cast away
Tully quia nomen Christinon erat ibi, because the name of Christ was
not in it.
3. It is useful.
[1.] That all created glory may wax dim, and be more obscured in
our eyes ; their power is nothing, their loveliness is nothing in com
parison of Christ; this should take up thy soul, and draw off thy
SERMON UPON I PETER I. 12.
215
observation from deluding vanities, such as riches, and honours, and
pleasures. As the light of a candle is scarce seen when the sun
shineth brightly, so all the tempting baits of the flesh are nothing
when the glories of Christ are considered by us. See ver. 13, Where
fore gird up the loins of your mind, and be sober, and hope to the end
for the grace that is to be brought unto you at the revelation of Jesus
Christ. So for affrighting terrors ; what are potentates and powers to-
him ? All authorities and powers, lawful or usurped, must be sub
ject to Christ : 1 Peter iii. 22, Who is gone into heaven, and is at the
right hand of God, angels, and authorities, and powers being made
subject unto him. This promoteth the joy and constancy of believers
under sufferings.
2. To draw out our hearts after him : John iv. 10, If thou knewest
the gift of God, and who it is that saith to thee, Give me to drink,
thou wouldst have asked, and he would have given thee living water.
Looking after these things is in order to choice: Mat. xiii. 45, 46, The
kingdom of heaven is like unto a merchant-man seeking goodly pearls,
who, when he hath found one pearl of great price, he went and sold
all that he had, and bought it/ What are all things in the world if
set against Christ and his salvation ?
3. That we should converse with him in holy duties with more reve
rence : Heb. xii. 25, See that ye refuse not him that speaketh ; for
if they escaped not who refused him that spake on earth, much more
shall not we escape if we turn away from him that speaketh from
heaven ; Heb. ii. 3, How shall we escape if we neglect so great
salvation ? which at the first began to be spoken by the Lord, and
was confirmed unto us by them that heard him. Now, shall we
scarce vouchsafe these things a serious thought? The angels are
concerned in a way of duty, not in a way of benefit ; it is their duty
to worship Christ : Heb. i. 6, And again, when he brought his first-
begotten into the world, he saith, And let all the angels of God wor
ship him ; but not by way of recovery ; and yet they desire to look
into this glorious mystery.
SERMON UPON GALATIANS V. 5.
For we through tlie Spirit wait for the hope of righteousness by
faith. GAL. v. 5.
IN the context the apostle persuadeth the Galatians to stand fast in
the liberty of the gospel, and not to be entangled again in the bon
dage of legal ceremonies, as if they were necessary to justification or
acceptance with God. He is earnest in the case, for the glory of his
master and the good of souls was concerned ; and therefore useth
divers motives. (1.) They lose all benefit by Christ, ver. 2. (2.)
They are debtors to the whole law, ver. 3. (3.) They are fallen from
grace, ver. 4. And now, in the fourth place, the consent of the
Christian gospel church, who, upon justification by faith, expect
remission of sins and eternal life. Their judgment is the more to be
esteemed because they are taught by the Spirit of God to renounce
the legal covenant, and expect their acceptance with God by faith
only : For we, &c.
In these words observe (1.) The end, scope, and blessedness of a
Christian, in the word Hope/ (2.) The firm ground of it, The
righteousness of faith. (3.) The carriage of Christians, We wait.
(4.) The inward moving cause of waiting for this hope in this way,
Through the Spirit. They are taught by him, inclined by him, so
to do.
1. The blessedness of a Christian is implied in the word Hope.
For hope is taken two ways in scripture for the thing hoped for, and
for the affection or act of him that hopeth. Here it is taken in the
first sense, for the thing hoped for. As also Titus ii. 1 3, Looking
for the blessed hope. So Col. i. 5, For the hope which is laid up
for us in heaven.
2. The ground and foundation of this hope, The righteousness of
faith. What it is I will show you by-and-by. Only here it is
opposed, partly to the covenant of works, which could not give life ;
partly to the legal observances ; for it presently followeth, Neither
circumcision, nor uncircumcision, &c. But by no means is it opposed
to evangelical obedience ; for the whole new testament obedience is
comprised in this term, The righteousness of faith ; as appeareth
by the apostle s explication in the next verse, But faith, which works
by love.
3. The duty of a Christian, We wait. De jure, we ought ; de
facto, we do. All true Christians wait for the mercy of God and life
SERMON UPON GALATIANS Y. 5. 217
everlasting. And he calleth it waiting, because a believer hath not
so much in possession as in expectation. And this waiting is not a
devout sloth, but implieth diligence in the use of all means whereby
we may obtain this hope.
4. The inward efficient cause, Through the Spirit. We are taught
by the Spirit, inclined by the Spirit so to do.
[1.] Taught; for the doctrine is mystical : flesh and blood revealeth
it not to us, but the Holy Ghost, Mat. xvi. 17.
[2.] Inclined to this spiritual course of life, wherein we obtain this
blessed hope, by the same Spirit ; for this holy and humble way is
contrary to the interest of the flesh. And we are told afterward, Gal.
v. 25, that we live in the Spirit and walk in the Spirit.
So that in effect here is all Christianity abridged. Our blessed
ness, the way to it ; our help, or how we are brought to walk in that
way.
Doct. That by the Spirit all true Christians are inclined to pursue
after the hope built upon the righteousness of faith.
1. What is the righteousness of faith ?
2. What is the hope built upon it ?
3. What is the interest and work of the Spirit in bringing us to
wait for this hope ?
I. What is the righteousness of faith ? We told you before it is
opposed either to the law of works or the ceremonial observances of
the law of Moses. But more particularly it may be determined (1.)
Either with respect to the object of faith ; or (2.) To the act or grace
of faith itself; (3.) With respect to the rule and warrant of faith,
which is the gospel or new covenant.
1. This righteousness of faith may be considered with respect to
the object of faith ; and the proper and principal object of faith is
Jesus Christ and his merits ; and so the righteousness of faith is the
obedience and death of Christ, which, because it is apprehended by
faith, it is sometimes called the righteousness of Christ, and sometimes
the righteousness of faith : Phil. iii. 9, And be found in him, not
having mine own righteousness, which is by the law, but that which is
by the faith of Christ, even the righteousness which is of God by
faith. This certainly is the ground of our acceptance with God, and
therefore the bottom and foundation of all our hope : Rom. v. 19, By
the obedience of one shall many be made righteous ; that is, by
Christ s merit and obedience ; and 2 Cor. v. 21, He was made sin
for us, that we might be made the righteousness of God in him.
This is it we rely upon, as the only meritorious cause of whatever
benefit we obtain by the new covenant.
2. With respect to faith itself, whereby the merits of Christ s
obedience and death are applied and made beneficial to us. When
we believe, we are qualified ; and therefore it is said that Abraham
believed God, and it was counted to him for righteousness, Rom. iv. 3 ;
that is, God accepted him as righteous for Christ s sake. And so he
doth every one that believeth ; for, Rom. iii. 22, The righteousness of
God is by faith of Christ Jesus, unto all, and upon all them that
believe ; without any difference. If Abraham was justified by faith,
we are justified by faith. Now, if you ask me what kind of believer is
218 SERMON UPON GALATIANS V. 5.
qualified and accepted as righteous, I answer It is the penitent
believer and the working believer.
[1.] The penitent believer; for faith and repentance are insepar
able companions : Mark i. 15, Eepent, and believe the gospel ; Acts
xii. 38, Repent, and be baptized everyone of you, in the name of
Jesus Christ, for the remission of sins, and ye shall receive the gift of
the Holy Ghost ; Acts xi. 21, The hand of the Lord was with them,
and a great number believed and turned to the Lord. These two
cannot be severed ; for till we are affected with that miserable estate
whereunto we have plunged ourselves by our sins, and there be an
hearty sorrow for them, and a perfect hatred and detestation of them,
and a full and peremptory resolution to forsake them, that we may
turn to the Lord and live in his obedience, we will not prize Christ
nor his benefits, nor see such a need of the spiritual physician to heal
our wounded souls ; nor will God accept us as righteous while we con
tinue in our unrighteousness. So that, though it be righteousness
of faith, and the believer be only accepted as righteous, yet it is the
penitent believer whose heart and mind is changed, and is willing by
Christ to come to God.
[2.] It is the working believer ; for so it is explained in the next
verse, Faith working by love ; and so expressed elsewhere : Heb. xi.
7, By faith, Noah, being warned of God of things not seen as yet, moved
with fear, prepared an ark, to the saving of his house, by which he
became an heir of the righteousness which is by faith. Observe there,
the saving of Noah from the flood is a type and shadow of salvation by
Christ. The flood drowned and destroyed the impenitent world, but
Noah and his family were saved in the ark. We are warned of the
eternal penalties threatened by God ; if we do not repent and believe,
we shall not be saved from wrath ; but if we believe, and prepare an
ark, diligently use the means appointed for our safety, then we become
heirs of the righteousness of faith, are accepted by God, and have a
right to all the benefits which depend thereupon. It was a business of
vast charge, and an eminent piece of self-denying obedience, to prepare
an ark. So true faith showeth itself by obedience. We read of the
Obedience of faith, Kom. xvi. 26, as the fruit of the gospel.
3. With respect to its rule and warrant, and that is the gospel and
new covenant, called the word of faith, Kom. x. 8 ; The hearing of
faith, Received ye the Spirit by the works of the law, or by the hear
ing of faith ? Gal. iii. 2 ; The law of faith, Bom. iii. 27. This is the
doctrine which is believed. Now all that the new covenant requireth
may be called the righteousness of faith. For look, as to be justified
by the law, or works required by the law, is all one ; so to be justified
by faith, and to be justified by the new covenant, is all one also. And
therefore, whatever the new covenant requireth as our duty, that we
may be capable of the privileges thereof, is a part of the righteousness
of faith. Now it requireth repentance from dead works : Acts xvii. 30,
He hath commanded all men to repent, because he will judge the
world in righteousness. We are to repent in order to the judgment,
which will be either of condemnation or justification. So the new
covenant requireth faith in our Lord Jesus Christ : John v. 24, He
that believeth in Christ shall not come into condemnation. So it
SERMON UPON GALATIANS V. 5. 219
requireth new obedience : Heb. v. 9, He is become the author of eternal
salvation to them that obey him. None are qualified for eternal life
but those who perform sincere obedience to his commands. It is not
absolutely perfect obedience that is required, but only sincere and
upright. And there is a necessity that we should be sincerely holy,
not only in order to salvation, but pardon : 1 John i. 7, If we walk
in the light, as he is in the light, we have fellowship one with another,
and the blood of Jesus Christ his Son cleanseth us from all sin/ And
in order to the application of the blood of Christ to our souls, or to
the obtaining of the gift of the Spirit, or any new-covenant gift : Acts
v. 32, We are his witnesses of these things, and so is also the holy
Ghost, whom God hath given to them that obey him.
Well, then, these are the conditions to be found in us before we are
made partakers of the full benefit of Christ s merit ; repentance towards
God, faith in our Lord Jesus Christ, and new obedience. And all
these are comprised in the expression, The righteousness of faith ;
for faith receiveth Christ, and the promises made to us in Christ, upon
the terms and conditions required in the gospel. Only these things
are of a different nature, and concur differently. The obedience of
Christ in a way by itself of merit and satisfaction ; faith, repentance,
and our obedience, only in a way of application. And in the applica
tion, the introduction is by faith and repentance, and the continuance
of our right by new obedience. Yea, in the introduction repentance
respects God and faith Christ : Acts xx. 21, Testifying both to Jews,
and also to the Greeks, repentance toward God, and faith toward our
Lord Jesus Christ. We return to God, as our chief good and sove
reign Lord, that we may love, serve, and obey him, and be happy in
his love. Faith respects Christ as redeemer and mediator, who hath
opened the way for our return by his merit and satisfaction, or recon
ciliation wrought between us and God, and given us an heart to return
by the renewing grace of his Spirit. Coming to God and being accepted
with God is our end ; Christ is our way ; and indeed in the righteous
ness of faith the chiefest part belongeth to him, who by his blood hath
procured this covenant for us, for whose sake only God giveth us grace
to repent, believe, and obey ; and after we have done our duty, doth
for his sake only accept of us and give us our reward. These are not
co-ordinate causes, but he is the supreme cause ; all that we do is sub
ordinate to his merit and obedience.
II. What is the hope built upon it, or the things hoped for by virtue
of this righteousness ? and they are pardon and life.
1. Certainly pardon of sins is intended in the righteousness of faith,
as appeareth by that of the apostle : Kom. iv. 6-8, David describeth
the blessedness of the man unto whom God imputeth righteousness
without works, saying, Blessed are they whose iniquities are forgiven,
and whose sins are covered ; blessed is the man unto whom the Lord
will not impute sin. If this be the description of the righteousness of
faith, or the privileges which belong thereunto (for now we are upon
the hope of the righteousness of faith), then certainly remission of sins
is a special branch of this felicity.
2. There is also in it salvation or eternal life : Titus iii. 7, That
being justified by his grace, we should be made heirs, according to the
220 SERMON UPON GALATIANS V. 5.
hope of eternal life. The crown of glory is for the justified, called
therefore the crown of righteousness, 2 Tim. iv. 8. You have both
together : Acts xxvi. 18, That they may receive forgiveness of sins,
an inheritance among them that are sanctified by faith/ These two
benefits are most necessary, the one to allay the fears of the guilty
creature, the other to gratify his desires of happiness. Therefore the
apostles, when they planted the gospel, they propounded this motive
of forgiveness of sins : Acts xiii. 38, * Through this man is preached
unto you the forgiveness of sins ; and also the other of life eternal :
2 Tim. i. 10, That Christ hath brought life and immortality to light
through the gospel.
These two benefits give us the greatest support and comfort against
all kind of troubles. Our troubles are either inward or outward.
Against troubles of mind, or inward troubles, we are supported by the
pardon of our sins : Mat. ix. 2, Son, be of good cheer ; thy sins be
forgiven thee. Against outward troubles we are supported by the
hopes of a better life being secured to us : 2 Cor. iv. 17, 18, For our
light affliction, which is but for a moment, worketh for us a far more
exceeding and eternal weight of glory ; while we look not at the things
which are seen, but at the things which are not seen ; for the things
which are seen are temporal, but the things which are not seen are
eternal. Again, both are eminently accomplished at the last judgment,
when the righteousness of faith standeth us in most stead : Acts iii. 19,
Kepent ye, therefore, and be converted, that your sins may be blotted
out, when the times of refreshing shall come from the presence of the
Lord. Then by the one we are freed from the guilt of sin, and so have
deliverance from eternal death ; by the other we have not only right,
but entrance into eternal glory. What is our whole scope but to be
absolved by Christ at last, and enter into eternal life ?
Finally, These two are to be regarded, to obviate their mistake who
think indeed that faith, and it may be repentance, is necessary to
pardon, or to dissolve our obligation to punishment, but not new obed
ience. But in their place all the conditions are necessary. They think
new obedience is necessary to salvation or eternal life, but not to justi
fication. But salvation is as gracious an act of mercy, as free and
undeserved a gift, as pardon : Rom. vi. 23, The wages of sin is death,
but the gift of God is eternal life, through Jesus Christ our Lord.
Eternal life is not oifrwvtov, wages, but %apt9 Oeov, the gift of God.
It is as much merited by Christ as the other ; and therefore as proper
a part, yea, the chief part of the hope of righteousness by faith, and
that which is only waited for, and not enjoyed.
III. What is the work of the Spirit in this business, in urging
believers to wait for the hope of righteousness by faith ?
I answer The work of the Spirit doth either concern the duties of
the new covenant or the privileges of the new covenant, or what is
common to them both. I begin with the latter.
1. What is common to them both. He doth convince us of the
truth of the gospel, both of means and end ; that there is such an hope,
and the righteousness of faith is the only way to obtain it. Now this
he doth externally and internally.
[1.] Externally, and by way of objective evidence. All the certainty
SERMON UPON GALATIANS V. 5. 221
that we have of the gospel is by the Spirit : Acts v. 32, We are
witnesses of these things, and so is the Holy Ghost, which he hath given
to them that obey him, and John xv. 26, 27, When the Comforter
is come, whom I will send to you from the Father, even the Spirit of
truth which proceedeth from the Father, he shall testify of me ; and
ye also shall bear witness, because ye have been with m.e from the be
ginning/ Mark, in both these places the two solemn witnesses are the
Spirit and the apostles ; the one principal, the other ministerial ; the
one declaring doctrine and matter of fact, the other assuring the world
of the truth of their testimony. The apostles testified of Christ s say
ings and doings, and the Holy Ghost, which came down upon them
and the rest that consorted with them, and was given in some measure
to those that obeyed their doctrine, was an undoubted evidence that
God owned it from heaven. Here was enough to open men s eyes, and to
give them a right understanding of his person and doctrine, that it was
of God. The visible gifts of the Holy Ghost, and his powerful working
in the hearts of men, in order to their conversion unto God, these admir
able gifts and graces shed abroad upon men were a notable conviction
to the world that Christ was a teacher sent from God, to teach men
the way to eternal life and happiness. This did afford sufficient matter
of confirmation and conviction, by the Spirit shed abroad and poured
forth on the Christian church.
[2.] Internally, enlightening their minds and inclining their hearts
to embrace the truth ; which maketh the former testimony effectual.
So the apostle prayeth, Eph. i. 17, For the Spirit of wisdom and
revelation, in the knowledge of Christ, tlie eyes of their understanding
being enlightened, that they might know what is the hope of his call
ing, and the riches of the glory of the inheritance of the saints in
light. To the sight of anything these things are necessary an object,
a medium, and a faculty. As in outward sight, an object that may be
seen ; a convenient light to represent it and make the object perspi
cuous ; an organ or faculty of seeing in the eye. Unless there be an
object, you bid a man see nothing. Unless there be a medium, a due
light to represent it, as in a fog, or at midnight, the sharpest sight
can see nothing. Unless there be a faculty, neither the object nor
medium will avail ; a blind man cannot see anything at noonday.
Now here is an object, the way of salvation by Christ ; a convenient
light, it is represented in the gospel ; and the faculty is prepared, for
the eyes of the mind are opened by the Spirit, that we may see both
way and end, the necessity of holiness, and the reality of future glory
and blessedness. Alas ! without this sight we busy ourselves about
vanities and childish toys, and never mind the things which are most
necessary. Certainly we can have no saving understanding of spiri
tual truths, neither what is the benefit of Christianity or the blessed
condition of God s people, nor what are the duties of Christianity, so as
our hearts may be held to them, or how we may behave ourselves as
true believers.
2. The work of the Spirit as to the duties of the new covenant.
He doth not only convince us of the reality and the necessity of Christ s
obedience and our holiness, but by his powerful operation frameth
and inclineth our hearts to the duties required of us. Faith itself is
222 SERMON UPON GALATIANS V. 5.
wrought in us by this holy Spirit, for it is the gift of God, Eph. ii.
8 ; and so is repentance and obedience : Heb. viii. 10, I will write
my laws upon their hearts, and put them into their minds. Moses
law was written on tables of stone, as a rule without them ; but
Christ s law on the heart and mind, as drawing and inclining them to
obey it. The renewing grace of the Spirit of God doth prepare us
and fit us, and his exciting grace doth quicken us, that we may do
what is pleasing in his sight. And therefore, if we profess to live
under the new covenant, we are inexcusable if we do not bestir our
selves, and accomplish the work of faith with power, and obey from
the heart the doctrine delivered to us. Indeed the Spirit doth most
naturally put us upon spiritual worship and spiritual holiness ; these
things agree most with his being and nature. The observances of the
law were carnal, yet as long as God s command continued, the Spirit
inclined to obedience to them ; but a better law being enacted by
Christ, the Spirit, that proceedeth from the Father and the Son,
suiteth his operations accordingly ; for he cometh into us as Christ s
Spirit : He shall take of mine and glorify me, John xvi. 14. All
that he doth accordeth with Christ, as Christ s will doth with the
Father.
3. The work of the Spirit as to the privileges of the new covenant,
which are pardon and life.
[1.] As to pardon, he is the Comforter. He cometh into our hearts
as the pledge of our atonement ; we receive it when we receive the
Spirit, Rom. v. 11 ; and his sanctifying work is the sure evidence that
God is at peace with us : 1 Thes. v. 23, The God of peace sanctify
you wholly. And doth engage us to wait on God in the way of well
doing, till our pardon be pronounced, and we be absolved by our
judge s own mouth, in the hearing of all the world. In the mean
time, applieth to us the blood of Christ for the pacifying of our con
sciences, and the comforts of the pardoning covenant, that our peace
with God may be more firmly settled.
[2.] As to life, he doth three things
(1.) Prepareth us and fitteth us for it: 2 Cor. v. 5, He that hath
wrought us for this very thing is God, who also hath given us the
earnest of the Spirit. None are received into glory but those that are
prepared for glory: Kom. ix. 23, Vessels of mercy which he had
before prepared unto glory. He giveth us the heavenly mind, or a
heart working up to God and heaven, and purifieth us more and more
for that blessed estate.
(2.) He assureth us of it : 2 Cor. i. 22, Who hath anointed us, and
sealed us, and given us the earnest of the Spirit in our hearts. The
beginning of holiness and love to God is a pledge and assurance of the
eight of God, and our complete vision of him and love to him ; for
God would not so against nature plant such dispositions in us, if he
meant not to perfect them ; nor print his image upon us if he intended
not a more full conformity to himself in another and better world.
(3.) He comforteth us, and raiseth our longing after this blessed
estate ; for the beginnings we have here are called also the first-fruits,
Kom. viii. 23. The beginnings are sweet ; what will the completion
be ? As he is the earnest to confirm our hopes, the first-fruits to
SERMON UPON GALATIANS V. 5. 223
raise our affections, that we may be diligent and serious in the pursuit
of it.
Ifse of att. I. Here you see your scope, what you should look for
and hope for the forgiveness of sins, and inheritance among the
sanctified.-
2. Here you see your work, and what you should now seek after,
The righteousness of faith.
3. Here you see your help, and what will enable you to obtain,
Through the Spirit. Oh ! let these things be more in your thoughts.
[1.] For your happiness, or the great privileges which you should
most value and hope for
First, The forgiveness of sins. I shall only suggest these two things
to you
(1.) Till sin be forgiven, you can never have found peace within
yourselves, but still God will be matter of fear and terror to you.
Adam, as soon as he had sinned, he was afraid : Gen. iii. 10, I heard
thy voice in the garden, and was afraid, and hid myself. In the
morning of that day he was made by the hand of God, and in a few-
hours runneth away from his maker as afraid of him. So Isa. xxxiii.
14, * The sinners in Sion are afraid ; as unable to abide the presence
of God. Now we, that have so much to do with God, to depend upon
him every moment for all that we are, have, and want, surely it would
be a comfortable thing to us to hear not only that sin may be pardoned,
but is pardoned: Isa. xl. 1, 2, Comfort ye, comfort ye my people,
saith the Lord ; speak comfortably unto Jerusalem ; cry to her, that
her warfare is accomplished, her sin is pardoned. There is the true
ground of comfort, to have sin forgiven. Other comforts tickle the
senses, but this soaketh into the heart.
(2.) By waiting on the duties of the gospel, this comfort is more
and more settled in the heart. With the serious, it is not an easy
thing to get this comfort settled ; for the conscience of sin is not so
soon laid aside. We have wronged God, and incurred his displeasure ;
but now to believe that he is appeased is not so soon done as spoken.
Some are guilty and senseless, but yet no sound peace : Heb. ii. 14,
Subject to bondage ; though they feel it not. Others are sensible,
and have a fear of God s wrath. It is a great while ere they can get
their hearts to settle on the possible pardon or reconciliation offered
in the covenant. When they do, it is but, It may be : Joel ii. 14, Who
knoweth if he will return and repent, and leave a blessing behind
him ? Zeph. ii. 3, It may be ye shall be hid in the day of the
Lord s anger. But to judge of the sincerity of our qualification, so as
to say, Ps. ciii. 3, Who pardoneth all thy sins, and healeth all thy
diseases, this cometh not by-and-by. The case is this : God is angry ;
his anger is ratified by the sentence of his law, and conscience is privy
to our own disobedience, and applieth the sentence of his righteous
law to itself. Some part of the anger may break out in his providence.
Our duties and addresses to God about pardon are very imperfect,
therefore it is difficult to have pardon settled ; yet by acquaintance
with God, in the exercise of faith, repentance, and new obedience, we
come to get the peace established: Job xxii. 21, Acquaint thyself
with him, habitually converse with him, and be at peace.
224 SERMON UPON GALATIANS V. 5.
[2.] For eternal life. Oh ! let it be your great hope to be translated
into the glory and joys of heaven when you flit out of this world.
This life will not always last ; you must die, but you do not wholly
perish when you die. Now what shall become of you to all eternity ?
Would it not be a blessed thing to be assured that, when you appear
before the bar of your judge, you shall not come into condemnation,
but obtain eternal life ? Surely happiness is desired by all. The
young man that cheapened the pearl of the gospel, but was loath to
go to the price, said, Good Master, what shall I do to inherit eternal
life ? Markx. 17. Surely this is the question which all serious people
should busy themselves about. The jailer did so : Acts xvi. 30,
Sirs, what must I do to be saved ? Alas ! other things do not touch
us so near. Not, how shall I do to live in the world ? but, how shall
I do to live with God for ever ? let your hearts be upon that : Ps.
xxiv. 3, Who shall ascend into the hill of the Lord ? who shall stand
in his holy place ?
Having spoke to your hope and scope, let me, secondly, now speak
to your work, what you must seek after, and that is, The righteousness
of faith. To enforce this consider
1. There is no appearing before God without some righteousness of
one sort or another. Why ? Because it is an holy and just God be
fore whom we appear ; and shall not the judge of all the earth do
right ? Gen. xviii. 25 ; and 1 Sam. vi. 20, Who is able to stand
before this holy Lord God ? If not now in the time of his patience,
how then in the time of his recompense ? His holiness inclineth him
to hate sin, and his justice to punish it. Again, it is an holy law,
according to which the process of that day shall be guided/ A law
that is clean and pure, which alloweth not the least evil : Thy law is
exceeding pure/ Ps. cxix. 140. The gospel abateth nothing of the
purity of it Now when we appear before an holy God, and must be
judged by an holy law, surely we must have holiness and righteousness
answerable, or how can we stand in the judgment ? It is an holy God
before whose tribunal we must appear, and an holy law that we must
be judged bj ; therefore, if we be destitute of all kind of righteousness,
what shall we do ?
2. No other righteousness will serve the turn but the righteousness
of faith ; and therefore, till we submit to the new covenant, we are in
a woful case. Now the righteousness of the new covenant is supreme
or subordinate; the supreme by way of merit and satisfaction, the
subordinate by way of application and qualification on our parts.
[1.] The supreme is the righteousness or obedience of Christ, which
can alone deliver us from hell : Job xxxiii. 24, Deliver him from going
down to the pit, for I have found a ransom. There is no deliverance
from eternal destruction, which our sins deserve, but only by the ransom
which he hath paid. Till his justice be satisfied by Christ, no good
can come unto us.
[2.] The subordinate righteousness, which qualifieth us, and giveth
us an interest, is faith, repentance, and new obedience ; all which are
hugely necessary, convenient, and gracious terms.
(1.) Faith, by which we own and acknowledge our Kedeemer, with
love, thankfulness, dependence, and hearty subjection to him. Certainly
SERMON UPON GALATIANS V. 5. 225
love and thankfulness is due to him who hath endured so much, and
procured such great benefits for us. Would we have the blessings
instated on us. and not know from what hand they come? And
acceptance is due ; for should Christ save us without our wills and
against our consent ? Dependence is due. Should they have benefit
by Christ s merits who question the force and efficacy of them ?
Therefore God hath set him forth to be a propitiation through faith
in his blood, Horn. iii. 25.
(2.) Kepentance is necessary. Would we have God to pardon us
while we continue in our rebellion, without sorrow for it or purpose to
leave it ? The case of the obstinate is not compassionable : Jer. iii.
13, Only acknowledge thine iniquity, and I am gracious, and to
acknowledge an offence and continue in it is to condemn ourselves.
(3.) New obedience. That was due before to our Creator, and our
Kedeemer strengtheneth the bond, and maketh it more comfortable ;
for we have a new Lord by right of redemption : Kom. xiv. 9, For to
this end Christ both died, and rose, and revived, that he might be
Lord both of the dead and living. A Lord that hath paid dear for
our souls.
3. This righteousness is every way sufficient, that we may venture
our eternal well-being upon it ; for what is appointed by God will be
accepted by God. And though there be many defects in our faith,
repentance, and obedience, yet there is an intrinsic value in the obed
ience and death of Christ besides the institution : Heb. ix. 14, How
much more shall the blood of Christ, who through the eternal Spirit
offered up himself without spot to God, purge your conscience from dead
works to serve the living God ? And 1 Peter i. 18, 19, " Forasmuch
as ye know that ye were not redeemed with corruptible things, as silver
and gold, from your vain conversation, received by tradition from your
fathers, but with the precious blood of Christ, as of a lamb without
blemish and without spot.
Lastly, See your help. The Spirit is the great new-covenant gift
purchased by Christ, that it might be dispensed to us the more abun
dantly : John i. 16, And of his fulness have all we received, and grace
for grace ; Titus iii. 5, 6, By the renewing of the Holy Ghost, which
he shed on us. By his sanctifying and renewing grace we are enabled
for all this duty. We have it by the hearing of faith, Gal. iii. 2 ;
and the whole dispensation of the gospel is called the ministration of
the Spirit, 2 Cor. v. 8. Therefore if a sluggish heart did not possess
Christians, they might do more than they do.
YOL. xvm.
SERMON UPON 2 PETER III. 9.
The Lord is not slack concerning his promise, as some men count
slackness ; but is long-suffering to us-ward, not willing that any
should perish, but that all should come to repentance. 2 PETER
iii. 9.
THE apostle, in answer to the cavil and exception of the mockers of
religion, is taking off the scandal of the delay of Christ s coming.
Three considerations are produced to satisfy the godly
1. The true measure of speed or delay is the eternity of God. which
admits of no beginning, succession, and ending, but consists in a con
stant presentness to all that which to us seemeth past or to come ;
and we must judge as he judge th. This is laid down, ver. 8.
2. The end of this delay, which is the conversion of sinners. It
proceedeth not from any culpable slackness in God, but only his
patience towards the elect. God is not slack, but we hasty. Our
temper requireth time and patience to work upon us, and bring us under
the power of grace. This is in the text.
3. The manner of coming, which is sudden and unexpected, like the
coming of a thief upon a sleepy family, ver. 10 ; therefore we should
rather prepare for it than complain of slackness.
We are upon the second consideration. Wherein
1. The false cause of this delay is removed, The Lord is not slack
concerning his promise, as some men count slackness.
2. The true cause assigned, But is long suffering to us-ward.
3. The end of this long-suffering propounded (1.) Negatively,
Not willing that any should perish ; (2.) Positively, But that all
should come to repentance. Wherein the way to escape ruin is
intimated, which is repentance.
The only doubt is about the sense of the words, how that is to be
understood, that God would not have any perish, but all come to
repentance ; for we see many do yet perish, all do not come to repen
tance ; and is God frustrated of his end ?
Ans. To this doubt three answers are given, and all solid, though I
prefer the two first.
1. The patience of God, according to its nature, hath that use and
end, to invite all sinners to repentance : Rom. ii. 4, Despisest thou
the riches of his goodness, forbearance, and long-suffering, not know-
SERMON UPON 2 PETER III. 9. 227
ing that the goodness of God leadeth thee to repentance ? God s
continuing forfeited mercies, and tarrying the sinner s leisure, givetli
us an hope that he is willing to be reconciled ; and if we do not seek
his favour, and turn to him by repentance, it is long of ourselves ; the
fault is our own, because we do not improve this hope.
2. The apostle in this place hath special reference to the elect, who
are concerned more especially in the promise of Christ s coming, to
put an end to their sufferings, and to render them an eternal reward.
Certain it is that the apostle speaketh to Christians, reckoneth himself
in that number : Is long-suffering towards us. Now all these are
not born at once nor converted at once. If the judgment should be
hastened, many of the elect would be found in their natural condition.
Now God would have none of these to perish, but that all in their time
should by congruous means be brought to repentance. All things are
for the elect s sake ; if their number were completed, time would be no
more, and the present state of things would be dissolved.
3. The third answer is by distinguishing a twofold will in God.
There is voluntas signi and voluntas beneplaciti. The will of his good
pleasure, and his will declared by some sign, command, decree. The
one concerneth our duty, the other the event. It is all men s duty to
repent : 1 Tim. ii. 4, Who will have all men to be saved, and to come
to the knowledge of the truth. Not as to the event : God doth not
will it so as it shall fall out so ; but this is their duty. His approving
will is meant. Some scoff at this distinction, but the thing is as
evident as daylight. It is one thing to will that this thing shall be or
not be ; another thing, this is good or evil ; one respects existence, the
other moral regulation. The one showeth what shall be, the other
what should be ; the one what God will do, the other what we should
do. His command must be distinguished from his decree ; some
things are willed only by one, not both ; as the selling of Joseph, the
crucifying of Christ ; God willed them voluntate beneplaciti, but not
signi ; he declared no such will as a rule to the creatures. Some
things he willeth voluntate signi, not beneplaciti ; as the conversion
of all that live within the hearing of the gospel ; he doth not purpose
it in his decree. Sometimes he willeth the same things by both ; as
the conversion of the gentiles to the faith of Christ; God purposed it
in his decree, and required it in the gospel. This is a truth applicable
to other scriptures, and in part to this. But I stick to the former
answers. By his secret and everlasting decree he chooseth whom he
thinketh good, and appoints the preaching of the gospel, by which all
are invited. God would not have any one to perish by his directive and
approving will : Ezek. xxxiii. 11, I have no pleasure in the death of
the wicked. Turn ye, &c. Yet will not have all to be saved, not all
by his secret and appointing will.
Doct. The great end of God s continuing the world and the present
state of things is to bring men to repentance.
I shall not handle curious questions, therefore I shall show you
(1.) What is repentance; (2.) That this is God s end in continuing
the world and the present state of things ; (3.) What encouragement
there is from God s long-suffering to induce men to repentance.
I. What is repentance ? It lieth in three things
228 SERMON UPON 2 PETER IIL 9.
1. A sensible sight of sin and deserved wrath. There must be a
sight of sin, for it is sinners only who are called to repentance : Mat.
ix. 13, I came to call sinners to repentance. Those who know them
selves to be so and feel themselves to be so, these are most ready to
correct their errors, and to unravel that web which they have been
weaving for a snare to themselves. Others carry it as though they
needed no repentance. And also a sight of wrath ; for repentance is a
flight from wrath, a turning from God angry to God reconciled ; as
appeareth by Mat. iii. 7, Who hath warned you to flee from the wrath
to come ? Who will take care to run into his city of refuge who hath
not an avenger of blood at his heels ? Heb. vi. 18, That by two
immutable things, in which it is impossible for God to lie, we might
have a strong consolation, who have fled for refuge to lay hold upon
the hope set before us. Therefore God s first work is to awaken the
stupid and careless sinner, and to make him see his sinful and lost
condition.
2. Such an apprehension of God s mercy in Christ as maketh them
turn to him. The apprehension of God s mercy is the great induce
ment to repentance: Joel ii. 13, Turn to the Lord your God, for he
is gracious and merciful. The former branch ariseth from appre
hended future wrath, this from the hope of . future mercy. Indeed
there is a continued repentance which followeth pardon, a melting of
heart and self-loathing, that floweth from felt love ; as Luke viL 47,
The woman wept much because she loved much ; And she loved
much because much was forgiven her ; Ezek. xvi. 63, That thou
mayest remember and be confounded, and never open thy mouth any
more ; because of thy shame, when I am pacified towards thee, for all
that thou hast done, saith the Lord God; Ezek. xxxvi. 31, Then
shall you remember your own evil ways and your doings that were not
good, and shall loathe yourselves in your own sight for your iniquities,
and for your abominations. But the first repentance floweth not from
felt received mercy, but from mercy hoped for : Acts ii. 38, 39,
Kepent, and be baptized every one of you in the name of Jesus Christ,
for the remission of sins, and ye shall receive the gift of the Holy
Ghost; for the promise is unto you, and to your children/ &c. A
desire and love of the grace which we expect from God putteth us
upon this repentance.
3. In a grieving for and forsaking of our sins, and giving up our
selves to his service. Grief for sin there will be ; for, 2 Cor. vii. 10,
Godly sorrow worketh repentance unto salvation, not to be repented
of. This is necessary to check the sensitive inclination, or the love of
pleasure, which is the root of sin. Not only a grieving for, but a for
saking of our sins : Prov. xxviii. 13, He that confesseth and forsaketh
his sin shall find mercy. It is but a brabble with sin, not a repentance,
unless the love and power of it be weakened in the heart ; and there
fore repentance is not to be judged by the horror, the sorrow, the grief,
but by the change it worketh in heart and life; if sin becometh
hateful, if the person be humbled in himself, if he be brought to esteem
of and put a price upon God s grace in Jesus Christ ; if it be his con
stant care and study to please God, and he getteth some victory over
the sins he repenteth of ; and after all this, there is a devotedness to
SERMON UPON 2 PETER III. 9. . 229
God, or a living to his glory and service, called often in scripture a
living to God, or a bringing forth fruit unto God.
II. That this is God s end in continuing the world and the present
state of things. This I shall prove
1. By removing false causes. To appearance there is a slackness.
Whence cometh it ?
[1.] It is not want of kindness, or backwardness to our good, that
he doth delay our reward and the introduction of the everlasting estate.
A man may defer and not be slack. He is slack who doth not come
at the due and appointed time. The time is set, though unknown to
us, and accordingly it shall be kept. God puts not off his coming, not
an hour after the time : Heb. x. 37, out of Hab. ii. 3, Yet a little
while, and he that shall come will come, and will not tarry. How
much ? how much ? ocrov, ocrov. He will not stay a moment after
the time appointed.
[2.] It is not ignorance, as not knowing the fittest time when to put
a period to the course of the world or of our lives. That cannot be
imagined, for his waiting is guided by judgment : Isa. xxx. 18, He
waiteth that he may be gracious ; for he is a God of judgment. He
delayeth till the fit time come of putting an end to the troubles of the
faithful and the sins of the wicked ; for he guideth all things with
wisdom, and will take hold of the fittest season and occasion of putting
his designs in action.
[3.] It is not from forgetfulness of his promise, For he is ever
mindful of his holy covenant, Ps. cxi. 5. He hath promised to come,
to accomplish the deliverance of his own, and the punishment of the
wicked, and he doth not forget what he hath promised.
[4.] Not from change of counsel ; for he is Jehovah, that changeth
not. Men change out of the mutability of their nature, or because
they have not a due foresight of all possible difficulties ; but, 1 Sam.
xv. 29, The strength of Israel will not lie nor repent ; for he is not a
man that he should repent.
[5.] Not from impotency and weakness, as if he could not execute
what he hath promised. That among men is the cause of delay.
Men must do as they can. Sometimes they must be patient perforce;
they want strength to punish when they have a just cause, and a
good mind to it ; as when David had a strong mind to punish and put
Joab to death for the murdering of Abner, but Joab was too potent :
2 Sam. iii. 39, I am this day weak, though anointed king ; and these
men the sons of Zeruiah are too hard for me/ They had too strong a
party in the army and among the soldiers. But this case is not
incident to God, who is able to dissolve all things in an instant, at the
beck and nod of his will.
2. By assignment of the true cause why the world and the present
state of things is not dissolved.
[1.] Many that belong to the purposes of God s grace are not yet
born and come into the world ; and all things in the world are con
tinued and preserved with a subserviency to God s decrees. This you
shall find in that sometimes providences are shortened : Mat. xxiv. 22,
For the elect s sake those days shall be shortened ; that the nation
might not wholly be wasted and worn out, that they might not have
230 . SERMON UPON 2 PETEK III. 9.
too great a trial. God had elect among them, whom he would pre
serve ; the chosen among the Jews whom God would gather in the
appointed time. But, on the contrary, here in the text, time is
enlarged for their sakes. All particular providences wherein they are
concerned are dispensed with this reference, Rom. viii. 28 ; and all
that act under God are carried on with this encouragement. For the
apostle saith, 2 Tim. ii. 10, Wherefore I endure all things for the
elect s sake, that they may also obtain the salvation which is in Christ
Jesus with eternal glory. Surely the apostle knew what was his
master s business, and for what end the gospel was to be preached,
whatever became of the messengers : I endure all things for the elect s
sake/ Providence being continued for their sakes, he was to continue
his labours in the gospel, whatever entertainment he met with.
[2.] Many of them are not yet converted. They are as yet brands
lying in the burning, hidden in the polluted mass of mankind, and God
will draw them forth ; for, John vi. 27, All that the Father giveth me
shall come to me. And God will draw them forth in a way suitable
to his glory and their temper as men ; which requireth time till they
come to years of discretion, and pains to work upon their souls by
commands, threatenings, and promises, and alluring motives, and
sometimes disappointments in their worldly concernments ; and every
one of these multiplied one after another ; and after many refusals of
his renewed offers, and slighting means, they are at length gained and
overcome by his powerful love.
Observe here two things
(1.) That God gaineth the elect by the same means which are pro
pounded to the reprobate. He dealeth in common with mankind in
the external means, showing no more favour to the one than to the
other. They both, it may be, live under the same ministry, yet one is
taken and the other is left.
(2.) That it is long ere many of the elect are gained. They may
withstand many a call, both from God s word and providence; but
because it is night for the present, we cannot say that it will never be
day. And then when they are gained, it requireth some time to bring
them to that measure of grace that God hath intended to work in
them, that he may fit them for glory, and we may grow into that
perfect age which we are appointed unto in Christ: Eph. iv. 13, Till
we all come to a perfect man, to the measure of the stature of the
fulness of Christ. The edification of the body of Christ is a work
that is still kept afoot, until all that are given to Christ of the Father
be effectually called, and united with Christ the head, and every one of
them attain to their full and perfect measure of spiritual growth ; and
so long the world endureth.
[3.] The wicked by this forbearance of God are rendered more
inexcusable.
(1.) Because while they are in this life there is place for repentance.
It is a great mercy that they are not presently cut off and destroyed,
but that God giveth them opportunities of breaking off their sin by
repentance : Eev. ii. 21, I gave her space to repent, and she repented
not/ If God doth not suddenly execute judgment upon them, their
crime is the greater. It was a favour not vouchsafed to the angels;
SERMON UPON 2 PETER III. 9. 231
they were executed quickly : 2 Peter ii. 4, God spared not the angels
that . sinned, but cast them down to hell, and delivered them into
chains of darkness, to be reserved unto the judgment. The angels
were the most glorious creatures, yet when they sinned against God
they were presently in termino, in their final estate. Man is yet in via,
in the way to a better estate. For God to batter to pieces vessels of
gold, as soon as they had the least crack and flaw in them, and spare
earthen vessels, this is the wonder of his mercy. Therefore it should
be esteemed as a great favour and indulgence that he doth not pre
sently thrust down sinners to hell as soon they do provoke him ; much
more that he hath provided a remedy, and ofFereth pardon to them,
and hath not secluded them from all possibility and hopes of recovery
for ever.
(2.) God provideth great helps and means of repentance for them ;
for he hath sent his messengers into all parts of the earth, and com
manded every one to repent and prepare for the judgment : Acts xvii.
30, And the times of their ignorance God winked at, but now com-
mandeth all men everywhere to repent, because he hath appointed a
day, &c. ; so that the world now perisheth, for rejecting the means
tending to recover them. The sins of the nations were not so great
till God sent them the means. When the Lord giveth any people the
means to repent, their sin is the more aggravated, and their judgment
is the greater ; for the rejection of the means is a sin not only against
our duty but our remedy, and a vile ingratitude and obstinacy, which
hath no cloak and colour of excuse. For though men have an im po
tency of nature, and cannot convert themselves without the internal
efficacy and power of the Holy Ghost, yet the impotency of nature doth
not necessitate men to wallow in a course of sin against the light of
conscience, and to put away the means by which they might be
reformed.
III. What encouragement there is from God s long-suffering to
induce men to repentance. And
1. God s forbearance, and continuing of some grace to us, possesseth
all men s minds with this apprehension, that he is gracious, merciful,
willing to be reconciled, if we will but accept of terms agreeable to his
glory and our good. Therefore it is said that the goodness of God
leadeth to repentance, Kom. ii. 4 ; for wherefore should he defer ven
geance, and forbear so long to punish thy sinful course, but only that
thou mayest bethink thyself and make thy peace ? He could destroy
thee in an instant ; and why doth he not, but to see if thou wilt yet
repent, and love him, and serve him ? If a man were under a sentence
of death, and the execution were delayed and put off from day to day,
would not he think it were a fit time to interpose by supplication, and
obtain his pardon ? Surely we should gather the like conclusion, and
make supplication to our judge.
2. The encouragement is the greater, that we have not only time
and life, but many mercies, forfeited mercies, continued to us ; such as
food, raiment, friends, house, liberties, health, peace. What do all
these do but invite us to God ? For whosoever hath the heart of a
man would be thankful to his benefactor. Yea, the very beasts express
a gratitude in their kind to them that feed them : Isa. i. 3, The ox
232 SERMON UPON 2 PETER III. 9.
knoweth his owner, and the ass his master s crib. The dullest of the
brute beasts will take notice of such as feed them and make much of
them, and shall not we take notice of God, and be obsequious to him,
from whom we have received all our supplies, our Lord and owner,
who hath fed us and most kindly entreated us ? Hosea xi. 4, I drew
them with the cords of a man, the bands of love/ Unless we renounce
humanity, we cannot but look upon ourselves as having strong bands
upon us, obliging us to duty and mindfulness of God.
3. These mercies do not harden in their own nature, but merely by
the sinner s abuse of them ; for in their own nature they have a fitness
and tendency to recover men to the love and service of God, but through
our abuse they become snares, and entangle us in the service of the
flesh. In the creature there is something good to lead us up to God,
who is the first and chief good ; something imperfect, uncertain, and
unsatisfactory, to drive us off from itself. Is there anything comfort
able in the creature ? Whence came it ? who put it there ? Common
mercies point to their author, if we would recollect ourselves, and
receive them with thanksgiving. Is there vanity and vexation in it ?
why is it, but that the creatures may not detain us from God, that we
may not sit on the threshold when we may come before the throne ?
Our great fault is loving the creature above the Creator. Now the
creature is embittered, and is an occasion of so much vexation and
trouble, that we may not rest in itself. All the good that is in the
creature is an image of that perfect good which is in God. Now, who
would leave the substance to follow the shadow ? As if a virgin wooed
should fall in love with the messengers of a great king, and despise the
person himself. There is a sweetness in these things mixed with im
perfection ; the sweetness to draw us to God, the imperfection to drive
us off from the creatures, to make us look higher. They do as it were
say to us, We cannot satisfy you ; you must seek for happiness in that
God that made us and you. Now men are inexcusable if, after all
this, they forsake God for the creature : Jer. ii. 13, My people have
committed two evils; they have forsaken me, the fountain of. living
waters, and have hewed them out cisterns, broken cisterns, that can
hold no water.
4. God hath provided a remedy for us by Christ, whereby he would
astonishingly oblige men to seek after his own salvation : John iii. 16>
God so loved the world, that he gave his only-begotten Son> that
whosoever believeth in him should not perish, but have everlasting
life. There is love to the world in it ; there is man-kindness in it :
Titus iii. 4, After that the kindness and love of God our Saviour
toward man appeared." A propitiation for the whole world : 1 John
ii. 2, He is the propitiation for our sins ; and not for ours only, but
for the sins of the whole world. Here is a sufficient foundation for
this truth, that whosoever believeth shall be saved. If, after all this,
man shall be negligent, vain, careless, unmindful of his misery or
remedy, his own conscience will bear witness against him that the
cause of his sin and the hindrance of his recovery is from himself, and
from his own obstinacy and impenitency : Hosea xiii. 9, O Israel,
thou hast destroyed thyself, but in me is thy hope. God is not to be
blamed for our destruction ; it is of our own procuring. There was
help in God, but they would not accept it.
SERMON UPON 2 PETER III. 9. 233
5. Affected scruples whether this be intended to us, are a sin, and
do not disoblige us from our duty. They are a sin, because secret
things do not belong to us, but the open declarations of God concern
ing our duty : Deut. xxix. 29, Secret things belong unto the Lord - r
but those things which are revealed belong unto us and our children/
Let us perform our duty, and the secret purposes of God will be no bar
and hindrance to us. To betray a known duty by a scruple is the part
of an erring and deceitful heart. God may do what he pleaseth, but
we must do what he hath commanded. This is the only true principle
that will enable us to carry our work through to the last.
6. God hath appointed means, which during the time of his
patience are liberally vouchsafed to us ; and we being commanded to
use these means in order to our recovery, should lie at the pool and
wait for mercy. If we refuse the helps and the means, our condemna
tion is just ; we even pass it upon ourselves : Acts xiii. 46, Since ye
put away the word of God from you, ye judge yourselves unworthy
of everlasting life ; and become incapable and unworthy of any
benefit by the gospel. The giving of these manifold helps and means
on God s part showeth a great hopefulness of success, and such as may
encourage us cheerfully to perform our duty, and carry it through with
the expectation of a blessing ; but the refusal of these helps and
means on our part showeth we are intractable and disobedient, and
perish by our own obstinacy.
7. Because common mercies are our ruin, and our table a snare, and
our welfare a trap, and the ease and prosperity of fools slayeth them,
Prov. i. 32; therefore God warneth us of danger of the abuse of
these mercies, telleth us of the corruption that is in the world through
lust, commandeth us and entreateth us to use them better, and to
remember him who giveth us comfortably and richly to enjoy these
things, 1 Tim. vi. 17, 18 ; sometimes taketh them out of our hands, as
a father would do a sharp knife out of the hands of a child ; prayeth
us that we will not love a perishing world, and forsake our own mercies ;
that we will not hazard eternal things for trifles. And after all these
warnings, who is to blame ?
8. God doth not presently give over dealing with the despisers of
his grace, or those that reject or neglect his blessed offers, but doth
defer punishment, draw out his patience towards them to the fullest
length. He yet tarrieth longer, to see if yet they will be in a better
mind : 1 Peter iii. 10, The long-suffering of God waited in the days
of Noah. If, after all this, we be disobedient and incorrigible, what
place is fit for us but the prison of hell ?
Use 1. It showeth how cross to God s design they act who delay
repentance because God delay eth vengeance : Eccles. viii. 11, Because-
sentence against an evil work is not speedily executed, therefore the-
heart of the sons of men is fully set in them to do evil. Men are apt
to do so, partly because they measure things by present sense. If it
be not ill with them for the present, they think to-morrow shall be as
yesterday. Partly because they think they shall have time enough to
repent at last, and so can be contented that God be longer dishonoured,
provided that they at length may repent and be saved ; though God
delayeth that you may take the season, not let it slip. Partly because
234 SEKMON UPON 2 PETER III. 9.
they abuse God s patience to atheism ; either denying providence,
saying, The Lord will not do good, neither will he do evil, Zeph. i.
12 ; as if God had forgotten the care of the world ; or else think
that God approveth their sin because they continue in health, peace, and
prosperity : Ps. 1. 21, These things hast thou done, and I kept silence ;
thou thoughtest, &c. ; and so grow sensual and secure, and their hearts
more hard and impenitent, because God spareth them. This is to
turn the grace of God into wantonness, and to treasure up wrath,
Bom. ii. 5. But though God bear long, he will not bear always. The
chimney long foul and not swept taketh fire at length: Ps. Ixviii. 21,
But he will wound the head of his enemies, and the hairy scalp of
every one that goeth on in sin. Forbearance is not remission. Sentence
is past (John iii. 18, He that believeth not is condemned already ),
though not executed : Eccles. viii. 11, Because sentence is not speedily
executed, &c. God may give sinners a long day, but reckoneth with
them at last : Rom. ix. 22, What if God, willing to show his wrath,
and to make his power known, endured with much long-suffering
the vessels of wrath fitted to destruction ? There is suffering, long-
suffering, and much long-suffering ; yet all this while fitted for destruc
tion. When you have but a little space given you, will you frolic it
away in sins and carnal pleasures ? God is bending his bow, whetting
his sword, if they turn not ; he is angry with the wicked every day, Ps.
vii. 11, 12; and at length his anger will break out if they turn not.
Use 2. What reason all of us have to bless God for his forbearance and
long-suffering, and to acknowledge it as a great mercy ; for his long-
suffering tendeth to repentance, either the beginning or the perfecting
of it. Now this mercy is the more enhanced when we consider
1. What we have done against God. A good man cannot tell how
often he offendeth : Ps. xix. 12, Who can understand his errors ? Ps.
xl. 12, Innumerable evils have compassed me about ; they are more
than the hairs of my head. God s people have cause to wonder at his
patience, as well as others.
2. What is the desert of sin in the general : Rom. vi. 23, . The
wages of sin is death.
3. The instances of those who have been taken away in their sins.
Zimri and Cosbi unloaded their lives and their lusts together. Lot s
wife in her looking back was turned into a pillar of salt : Luke xvii.
32, * Remember Lot s wife ; a lasting monument of rebellion against
God. Gehazi blasted with leprosy. Korah, Dathan and Abiram, the
earth swallowed them.
4. With how much ease God can do the like to you : 1 Sam. xxiv.
19, If a man find his enemy, will he let him go well away ? when
he has a fair opportunity to satisfy his wrath. God can easily do
this : Job vi. 9, That he would loose his hand and cut me off/ With
one beck of his will he can turn us into our first nothing.
5. With how much justice and honour he might have taken us
&way long since, and have shut us up in chains of darkness, for a
monument to the careless world ! Sometimes God maketh instances
in every table : Rom. i. 18, The wrath of God is revealed from
heaven against all ungodliness and unrighteousness of men, who hold
the truth in unrighteousness In every law, both by way of omission
SERMON UPON 2 PETER III. 9. 235
and commission. Why might not I have served for one of these
instances ?
6. How many mercies have been vouchsafed to you in the time of
God s long-suffering ? The mercies of daily providence : Ps. Ixviii.
19, Who loadeth us daily with his benefits. Especially deliverances
out of imminent dangers, when you were snatched as a brand out of
the burning/ Amos iv. 11 ; and preserved in a general destruction :
Lam. iii. 22, It is of the Lord s mercies that we are not consumed,
because his compassions fail not. Or when some disease hath been
upon you, that you thought you should have gone down to the chambers
of death : Ps. Ixxviii. 38, He being full of compassion, forgave their
iniquity, and destroyed them not ; that is, he respited his vengeance.
It is a kind of a pardon when God remitteth some measure of the
deserved punishment: so far as any part of the punishment is remitted,
so far is the same pardoned. Sometimes God seemeth to put the bond
in suit, but spareth upon our intercession. Now this should be taken
notice of, and notably improved. A man is sick, afraid to be damned,
but he recovers again. Now, though it be not a total pardon, we
cannot say it is none at all ; for God took such a one out of the jaws
of hell for that time. So Mat. xviii. 32, the debt was forgiven, yet
required afterwards : the meaning is, he was spared for the present ;
he did not obtain that full pardon which amounteth to justification,
yet he was recovered out of sickness, misery, and apparent danger, and
that upon his cry to God.
7. If you are continued till you have some experience of the grace
of Christ, then much more have you cause to bless God for his long-
suffering. How ill would it have been for your souls if you had died
in your sins ! God may say to you, as he did to his people, Isa. xliii.
24, 25, Thou hast made me to serve with thy sins, thou hast wearied
me with thine iniquities. I, even I, am he that blotteth out your
transgressions, for my own sake, and will not remember thy sins. If
God had been quick with us, where should we have been ? We are
of an hot and eager nature, cannot bear affronts or despiteful usage :
Luke ix. 54, Lord, wilt thou that we call for fire from heaven to con
sume them, as did Elias ? This was James and John, beloved dis
ciples, K\KrS)v eK^e/cTOTepot. The fury of rash zeal appeared in the
best, even in the disciple of love ; but God does not deal so with us.
Use 3. To exhort to repentance. If a malefactor arraigned at the
bar of justice should perceive by any speech, or word, or gesture, sign,
or token, any inclination in the judge to mercy, how would he work
upon that advantage to get a reprieve and the execution put off !
So should we improve God s forbearance and long-suffering to sue out
a pardon.
SERMON UPON ROMANS X. 5-9.
For Moses describeth the righteousness which is of the law, that the
man which doth those things shall live by them. But the right
eousness which is of faith speaketh on this wise, Say not in thine
heart, Who shall ascend into heaven! (that is, to bring Christ
down from above) ; or, Who shall descend into the deep ? (that is,
to bring up Christ again from the dead). But what saith it?
The word is nigh thee, even in thy mouth, and in thy heart ; that
is, the word of faith which we preach. That if thou shalt confess
with thy mouth the Lord Jesus, and shalt believe in thine heart
that God hath raised him from the dead, thou shalt be saved.
KOM. x. 5-9.
THESE words which I have now read need both vindication and expli
cation. My first work shall be
First, Vindication, or reconciling Paul with Moses. That seemeth
difficult, because in the allegation some things are changed, some
things added, some things omitted, as appeareth by the collation of the
places, the text and Deut. xxx. 12-14, It is not in heaven, that thou
shouldst say, Who shall go up for us to heaven, and bring it unto us,
that we may hear it, and do it ? neither is it beyond the sea, that thou
shouldst say, Who shall go over the sea for us, and bring it unto
us, that we may hear it, and do it ? But the word is very nigh unto
thee, in thy mouth, and in thy heart, that thou mayest do it.
To avoid the difficulty, some say these words are alleged sensu tran-
sumptivo, only by way of allusion and accommodation ; not as inter
preting Moses, but as fitting them to his own purpose. But this I
cannot yield to, for these reasons
1. From the scope of the apostle, which is to draw off the Jews
and Judaising brethren from sticking to the law of Moses as necessary
to justification. To do it thoroughly, he bringeth an argument from
Moses himself, who doth in his writings give a clear distinction
between the righteousness of the law and the righteousness of faith,
and so, by consequence, between the tenor of the covenant of works
and the covenant of grace. Now, if it were an allusion only, the
apostle would produce a bare illustration, not a cogent argument, and
so would rather explain than convince.
2. The exposition itself is so clear, that we need not make it an
SERMON UPON ROMANS X. 5-9. 237
allusion, if we consider the place whence these passages are taken, Deut.
xxx. The whole chapter is a sermon of evangelical repentance ; see
the 1st and 2d verses, And it shall come to pass, when all these things
are come upon thee, the blesssing and the curse, which I have set
before thee, and thou shalt call them to mind among all the nations
whither the Lord thy God hath driven thee, and shalt return unto
the Lord thy God, and shalt obey his voice, according to all that
I command thee this day, thou and thy children, with all thine heart
and with all thy soul. This was spoken of a time which the Jews
themselves confess to belong to the kingdom of the Messiah ; and
reason showeth it. For the words were spoken by Moses as referring
to such a time when the Israelites were dispersed among all nations,
which happened not till after Christ s ascension and the preaching of
the gospel, and doth yet remain, and will remain until the conversion
of the Jews, of which the apostle will speak in the next chapter. So
that Moses words are applicable to them when the gospel dispensation
was set on foot ; that was the word which was nigh them. The
great prejudice of the Jews against Christ s being the Messiah was,
because he came not in a way agreeable to their carnal conceits, or
with such pomp and visible demonstration of authority as to satisfy
all his own countrymen ; therefore they were prejudiced, and would
not own him, nor receive the grace tendered by him, but looked for
that as afar off which was nigh them and among them ; and therefore
the apostle doth apply the words of Moses to them, to bring them to
embrace the new covenant.
3. From the nature of the thing.
[1.] Certain it is to us Christians that Moses wrote of Christ ; for
our Lord saith, John v. 46, Had you believed Moses, you would have
believed me ; for he wrote of me.
[2.] If he wrote more obscurely, we must consider he was a prophet,
not an apostle.
[3.] That he wrote of Christ in this place, the apostle s authority
is sufficient, for he was a good interpreter. If he, being infallibly
assisted, saw more in it than we do, we are not to cavil at his autho
rity, but with reverence to receive this light ; not vex the citation by
nice disputes, but humbly receive the interpretation he giveth of it.
You will say the words are altered.
But the apostles usually in quoting minded the sense rather than the
words. And Moses drift was to persuade them to take notice of the
divine revelation made to them at that time when these things befell
them, the destroying of the temple and city, and these dispersions among
the nations.
Secondly, For explication. The words show us two things (1.)
What is the tenor of the legal covenant ; (2.) What is the tenor of the
righteousness of faith.
First, What is the tenor of the legal covenant ? Ver. 5, For
Moses describeth the righteousness which is of the law, that the man
which doeth those things shall live by them/ For, understanding his
drift, you must consider this, that at the first promulgation of the
gospel, both Jews and gentiles were rivals for the favour and mercy of
Ood. They did both at the same time start and set forth as two racers,
238 SERMON UPON ROMANS X. 5-9.
striving who should win the goal or carry away the prize of justifica
tion. So the apostle represents them, Kom. ix. 30-32, What shall we
say then ? that the gentiles, which followed not after righteousness,
have attained righteousness, even the righteousness which is of faith ;
but Israel, which followed after the law of righteousness, hath not
attained to the law of righteousness. Wherefore ? Because they
sought it not by faith, but as it were by the works of the law ; for they
stumbled at that stumbling-stone. It is agreed among the learned
that the terms there used are agonistical, and that there is an allusion
to racers. The approbation or mercy of God was the prize that all
ran for, both Jews and gentiles; these were the two competitors. And
as in all racing, they had a law prescribed which they were to ob
serve, so both took their several ways. Now, who got the goal? The
Jews strained themselves all that they could to get it by their law,
and the gentiles by the law of faith. The business is, who would
soonest come to the goal, or be accounted favourites of God ? the
gentiles, upon faith and repentance, though formerly they had been
idolaters.; or the Jews, that would be justified by the observances of
their law, rejecting Christianity ? The apostle determineth that the
Jews, though they did most earnestly contend to be justified by the law,
yet did not outrun the gentiles, so as to get to the goal, or obtain the
prize of justification from them. Why ? Because they sought it not
by the evangelical way, and could not endure it when it was revealed
to them, but thought their legal observances would commend them to
God, and so stumbled in the very midst of their race, out of impatiency
that their law should be abolished, and they levelled with the gentiles,
and required to believe in a Messiah who lived and died in a mean
condition ; and so they utterly miscarried in their pursuit of justifica
tion and acceptance with God. These were the two litigant parties,
and the case in debate at that time. Now, to take off the Jews from
this vain and dangerous attempt, the apostle bringcth the two ways to
a fair hearing, and proveth that the law can be no way to justify sinners,
even from Moses himself, whose authority they so much cried up. He
proveth it from his description of the righteousness which is by the law.
The sum of his argument is this, there is no justification but either by
the law or by faith ; you must forego the one, and cleave to the other,
for you cannot hold by both. Now you are left to your choice, which
way you will take to run to the goal and obtain the prize. If you will
hearken to Moses, he himself propoundeth two ways of justification
by the law and by faith. What he saith of the righteousness of faith
we shall see by-and-by ; but what he saith of the righteousness of the
law is evident : The man that doeth these things shall live by them/
The law is no way to justify sinners, for by the law you are accursed
if you sin ; we cannot live if we do not all that is required of us and
contained in the law. Now, we that are conscious to so many frailties
have no reason to be fond of justification by the law, which exacteth
such a strict, rigid obedience in all moral duties, even to the least
tittle, and addeth so many burdensome ceremonies. The law promiseth
life on doing all that was required of them to do, and threatened a
curse on them that did it not, without allowing repentance ; but in the
law of faith, sure mercy and pardon is provided for the penitent believer.
SERMON UPON EOMANS X. 5-9. 239
And therefore justification is not put upon such impossible and diffi
cult terms. It dependeth upon what Christ did for us, as he died, and
rose again ; and what we are to do ourselves is plain and easy : plain
to be understood, and easy by grace to perform.
Secondly, What is the tenor of the righteousness of faith ? This is
set forth negatively and positively ; what it saith not, and what it
saith.
1. Negatively, what it saith not : ver. 6, 7, But the righteousness
which is of faith speaketh on this wise : Say not in thy heart, Who
shall ascend into heaven ? (that is, to bring down Christ from above) ;
or, Who shall descend into the deep ? (that is, to bring up Christ
again from the dead).
Here two questions are removed, as inconsistent with or improper to
the righteousness of faith
[1.] The first, question, Who shall ascend into heaven ? that is, to
fetch the knowledge thence of heavenly mysteries, or to bring down
Christ from above ; as if he had never been on earth to make known
the doctrine of salvation, but were as yet to be called from heaven for
this purpose. No ; that is sufficiently done already : John iii. 13, No
man hath ascended up into heaven but he that came down from heaven,
even the Son of man, which is in heaven. To comprehend heavenly
mysteries is Christ s prerogative, who came from the bosom of the
Father in our nature to communicate this knowledge to us, and to show
us upon what terms we may be justified before God, and enjoy his grace
and favour.
[2.] The second question is in the 7th verse, or, Who shall descend
into the deep ? (that is, to bring up Christ again from the dead). In-
Moses it is, Deut. xxx. 13, Neither is it beyond the sea, that thou
shouldst say, Who shall go over the sea for us, and bring it to us, that
we may hear it, and do it ? But the sea is sometimes considered for
its latitude and breadth, and sometimes for its profundity and depth ;
and so is often put in scripture for the bottomless pit, as opposite to-
heaven, heaven being highest, and the bottom of the sea lowest ; and is
frequently used for the bottomless pit, or the state of the dead. Tile-
meaning is, You need not say, Who shall bring up Christ again from
the dead ? as if he were yet in the grave, and all hopes of salvation-
were buried with him, since long ago he is risen from the dead, and
ascended into heaven, and hath sent abroad his messengers to pro
selytise the world, endowing them with power from on high for this
work.
2. Positively, But what saith it? Where take notice of (1.) The*
words ; (2.) The sense.
[1.] What words are put into the mouth of the righteousness whicli
is by faith : ver. 8, The word is nigh thee, even in thy mouth, and in
thy heart. It is in thy mouth, to know it and speak of it ; it is in
thy heart/ as written there by the Spirit, that we may do the duty it
requireth of us with ease and sweetness. It is in thy mouth to con
fess, and in thy heart to believe and practise. When the new cove
nant is spoken of as opposite to the covenant made with them when
they came out of Egypt, it is said sometimes to be put into the mouth,
and sometimes in the heart. The words are, Isa. lix. 21, As for me,
240 SERMON UPON ROMANS X. 5-9.
This is my covenant with them, saith the Lord ; My Spirit that is
upon thee, and my words which I have put in thy mouth, shall not
depart out of thy mouth, nor out of the mouth of thy seed, nor out of
the mouth of thy seed s seed, saith the Lord, from henceforth and for
ever. Meaning thereby that his Spirit and word shall continue with
them as a church, to direct them in all necessary things. This for the
mouth. Now for the heart. See another promise : Jer. xxxi. 33,
And this shall be the covenant that I will make with the house of
Israel ; I will put my law in their inward parts, and write it in their
hearts, and I will be their God, and they shall be my people. Well,
then, the excellency of the gospel dispensation is set forth by two
things
(1.) It is more easy to be known and understood, and carried in the
memory ; for the word is nigh thee, even in thy mouth. The drift
of Moses speech tendeth to show that they should have a new cove
nant, the tenor of which was known, and easy to be expressed by all
those who were acquainted with it.
(2.) It is more easy to be practised. It is not in our mouths only,
but in our hearts ; which are inclined by the Holy Spirit to obey
it; so that the new creature may undertake the duty it requireth of
us by the assistance of God, and do it sincerely, though not exactly.
[2.] The sense of what it saith. It is explained and exemplified.
(1.) Explained: ver. 8, This is the word which we preach;
namely, the doctrine of repentance and remission of sins by Jesus
Christ.
(2.) Exemplified : ver. 9, That if thou shalt confess with thy mouth
the Lord Jesus, and shalt believe in thine heart that God hath raised
him from the dead, thou shalt be saved. Confession with the mouth
there answers to the word is in thy mouth : believe with thine heart,
that implieth faith ; and Christ s being raised from the dead is in
stanced in, rather than any other article of faith, because that proveth
all the rest, and is the great evidence of the truth of Christianity.
Doct. That the way of acceptance with God, or obtaining salvation,
is so clearly stated in the gospel, that we need not be in doubtful sus
pense, or seek out another religion wherein to find it, or other satisfac
tion than God hath given us in his word.
The sense of this point I shall give you in these propositions
First, That it is the weightiest matter in the world to know how to
be accepted with God as to pardon and life. Man, being a guilty
creature, needeth pardon ; and the soul dying not with the body, we
desire to know, the way of life, or what shall become of us when this
frail life is at an end. Certain it is that we are haunted with guilty
fears ; for we are through the fear of death all our lifetime subject to
bondage, Heb. ii. 15. There are some troubles of mind in all of us
about our acceptance with God; not always felt indeed, but soon
awakened. Trembling souls, who know what God is, and what
themselves are, and are conscious to former guilt and present un-
worthiness, cannot easily settle in a confidence of God s mercy to them,
especially when they come to die. The fear of death raised our
trouble before, but when death cometh indeed, these stings are
increased : 1 Cor. xv. 56, The sting of death is sin ; and these stings
SERMON UPON ROMANS X. 5-9. 241
of conscience are justified by the highest reason, which is the law of
God ; not occasioned by our melancholy conceits only. It is an
amazing consideration to us to think of entering into an unknown
world, and to stand before the righteous bar of an impartial judge.
That it is very hard to undergo death with a steady confidence, and to
encourage our fearful and doubtful minds to launch out into eternity,
common experience verifieth. I pray, consider, Christians, that our
present condition is a state of darkness and fear ; and these fears are
caused by sin, and justified by the law of God, and revived by death
and the thoughts of the other world. And therefore there is not a
weightier business than to establish our fearful and doubtful minds in
peace, that we may comfortably wait for the mercy of God unta eternal
life.
Secondly, That is the best religion which doth most provide for this
peace and rest of soul. So that if a man were at liberty to choose, and
were consulting what religion he should choose, this consideration
must guide him where he can find true peace and rest for his anxious
soul. So the prophet directeth them : Jer. vi. Ifr, Stand ye in the
ways, and see, and ask for the old paths, where is the good way ? and
walk therein, and you shall find rest for your souls. And by this
argument Christ inviteth us to himself : Mat. xi. 28, 29, Come unto
me, all ye that labour and are heavy laden, and I will give you rest.
Take my yoke upon you, and learn of me ; for I am meek and lowly in
heart ; and ye shall find rest unto your souls/ And the apostle com-
mendeth the gospel upon this account : Kom. v. 1, Therefore, being
justified by faith, we have peace with God through our Lord Jesus.
It is easy to lull conscience asleep for a while ; either (1.) By carnal
pleasures : Prov. ix. 17, Stolen waters are sweet, and bread eaten in
secret is pleasant. For a while they seem so, but the virtue of that
opium is soon spent. Or (2.) By a false religion ; but within a while
we shall soon find that is so far from being our cure, that it is a great
part of our disease ; no false religion^is consistent with right thoughts
of God. Therefore the woman of Samaria, as soon as she began to
have an awakened conscience, inquires after the true religion : John
iv. 20, Our fathers worshipped in this mountain, and ye say in Jeru
salem is the place where men ought to- worship. An awakened con
science will be careful to lay the groundwork of religion sure. A false
way of religion always breedeth scruples, and is accompanied with no
sound peace. Or (3.) In the superficial observances of a true religion :
Mat. xix. 20, All these things have I kept from my youth up. What
lack I yet ? A false righteousness will not give true quietness to the
conscience; there is something lacking, and the soul sits uneasy.
Therefore nothing but coming under the power of the true religion
will give rest and quiet to the soul.
Thirdly, That the Christian religion doth abundantly provide for
true peace of conscience and ease of mind (1.) Because it disco vereth
the matter of true peace ; (2.) The way how it may be attained.
1. The matter of true peace is pardon and life, or sufficient pro
vision to appease our guilty fears and satisfy our desires of happiness.
[1.] Man being God s creature, and therefore his subject, and having
faulted in his obedience and subjection to him, and knowing the
VOL. XVIII. Q
242 SERMON UPON ROMANS X. 5-9.
judgment of God, counteth himself worthy of death, Kom. i. 32.
And this fear of death and vengeance -that ensueth is BO engrained
and implanted in the conscience, that unless some fit course of pardon
and justification be propounded, and that with good authority, man is
always restless and troubled, and knoweth not what to do to get rid
of the sin of his soul : Micah vi. 7, Shall I give my first-born for my
transgression, the fruit of my body for the sin of my soul ? Now the
great design which the scriptures travail with is, to set forth a grant
of pardon upon gracious and commodious terms, if sinners will but
accept of it. It is the /excellency of the Christian religion above all
other religions : Micah vii. 18, Who is a God like unto thee, that
Sardoneth iniquity, and passeth by the transgression of the remnant of
is heritage ? He retaineth not his anger for ever, because he delighteth
in mercy. If the question were put to you, which was put to the
spouse, Cant. v. 9, What is thy beloved more than another beloved ?
what is there in Christ above other gods of the nations, that you make
so much ado about him ? what is it draweth your hearts, so to love
him, and cleave to him, in the greatest hazards and extremities ?
this you might answer, He hath set afoot a pardoning covenant, so
suited to the necessities of man and the nature of God, that all the
world cannot show the like.
[2.] For the other matter of our peace, a fit happiness to satisfy
our desires. Man, having an immortal spirit, gropeth about for an
immortal and eternal good, Acts xvii. 27, or such an estate in the other
world as may comfort him against the labours and sorrows and the
frailty and shortness of the present life. All nations have a conceit of
the immortality of the soul ; if at any time they doubt of it, they
cannot wholly blot the sense of it out of their hearts. Surely all desire
it, and it would give much ease to their mind if it might be indubi
tably made out to them that there is such an immortal estate. They
that fully knew it not were pleased with the shadow of it, and sought
it in fame ; they would not have their memory die with them. As those
that want children take pleasure in little dogs and cats, so did they
embrace a poor shadow for the substance. To be sure, most men die
anxious, and when they leap into eternity, they know not where their
feet shall light ; but now it is said, 2 Tim. i. 10, that Christ hath
abolished death, and hath brought life and immortality to light
through the gospel. He hath made a clear revelation of that which
was not so certainly known before. The heathens guessed at it ; some
times they seemed to see it, and sometimes doubted of it; as men
travelling sometimes see a spire of a steeple before them at a distance,
and anon they lose the sight of it again, and so cannot tell certainly
whether they see it, yea or no. The law, like a dumb man, made many
signs, and set forth eternity by long life, and heaven by Canaan ; but
now the gospel clearly speaketh it out, and scattereth all the mists and
clouds about eternity.
2. The way how we surely may be made partakers of pardon and
life; and there it telleth us (1.) What Christ hath done; (2.)
What we must do. Christ hath sufficiently laid the foundation, and
all that we must do is but to apply what he hath purchased and
provided for us.
SERMON UPON ROMANS X. 5-9. 243
[].] What Christ hath done. The word that is nigh thee* refer-
reth to things already done for us Christ s death and resurrection.
(1.) His incarnation and death ; for Christ needeth not to be
brought down from heaven any more. He once descended from
heaven, and was made flesh, and dwelt among us, for a double end
partly to reveal these things to us, and the way how to obtain them,
with sufficient evidence and certainty. One great errand that he had
in the world was to reveal the will of God to lost mankind for their
recovery, and to bring them to the fuller knowledge of God, and the
pardon of sins, and the truth of the unseen world, and the way there
unto : Luke i. 77, To give knowledge of salvation unto his people,
by the remission of their sins. And not only so, but partly also to
be a mediator and reconciler between God and man, and lay down
his life as a sacrifice for sin and a ransom for souls : Eph. v. 2, Who
hath given himself for us, an offering and sacrifice to God ; Mat.
xx. 28, He gave his life a ransom for many. We have both, Heb.
iii. 1, Consider the apostle and high priest of our profession, Jesus
Christ. Well, then, herein lay the advantage of the gospel above the
law ; that required all to be done by us, but the gospel referreth us to
things already done for us by another, who was sent from God to
reveal his Father s will to us, and to redeem us to God. He suffered
the penalty due for our breach of the law ; there is nothing required
of us but our thankful acceptance and hearty consent to follow Christ s
conduct and direction. Well, then, he needeth not to be brought
down from heaven any more, or descend to help and redeem the
world.
(2.) His resurrection and ascension ; for that is the second ques
tion: W T ho shall descend into the deep, to bring up Christ again
from the dead ? No ; that needeth not. He is risen already, and
gone again to heaven, to assure us of the truth of his doctrine, and the
value of his sacrifice, and the reality of the other world ; for he him
self is entered into the glory he spake of, and so giveth us a visible
demonstration of the truth and reality of it ; and also he is set down
at the right hand of God, that he might apply salvation to us by his
powerful and all-conquering Spirit. But it is the resurrection we
must chiefly insist upon ; for God by raising him from the dead hath
declared him to be a sufficiently authorised messenger, and set him
forth to be the person to be believed in, heard, and obeyed in his
name. When Christ was crucified and buried, though a gravestone
was sealed, and a guard of soldiers set to watch it, yet angels appeared
and rolled away the stone, and spake to those that inquired after him.
Yea, Christ himself often appeared to his disciples, conversed with
them forty days, instructed them in things pertaining to the kingdom
of God, and then went to heaven, and poured out the Spirit ; and for
an hansel to the new gospel, by Peter s exhortation three thousand were
converted at once, and afterwards evidenced the truth of their doctrine
by miracles. There is no need that Christ should rise again in the
eye and view of all those that would believe in him. Here is ground
enough in that which was once already done.
[2.] What we must do: ver. 9, Confess with the mouth, and
believe with the heart; that is, be really persuaded of the truth of
244 SERMON UPON ROMANS X. 5-9.
what is done for us, and thankfully own it and acknowledge it to the
world, resigning up ourselves to the discipline of his Spirit, whatever
it costs us. This is all that is required of us. But though these two
only be mentioned, we must understand those things which belong to
either of them.
(1.) To begin with that first mentioned : If thou wilt confess with
thy mouth. There is a confession both in word and deed ; the one
must not contradict the other. The apostle telleth us of some that
profess they know God, but in works they deny him, Titus i. 16.
So it is true of confessing Christ, or holiness of life. Works are a
part of profession or confession ; as also invocation is a branch of this
confession, as appeareth by the 13th verse, For whosoever shall call
upon the name of the Lord shall be saved. Confession, then, implieth
all visible godliness and holiness of life, for the holy, thankful life is a
constant hymn to God, or a practical acknowledgment of the benefits
we have by Christ ; and so all Christianity is a confession. It is neces
sary also that this confession be made in spite of all persecutions and
danger : Heb. iv. 14, Let us hold fast our profession. In those days,
believing with the heart was not so costly as confession with the mouth.
It exposed them to great troubles ; yet a Christian must be resolute,
and trust Christ with all : Dan. vi. 10, Now when Daniel knew that
the writing was signed, he went into his house, and his window being
open in his chamber toward Jerusalem, he kneeled upon his knees three
times a day, and prayed, and gave thanks before his God, as he did
aforetime.
(2.) So for the other. Believing with the heart implieth not a dead
faith, but operative: James ii. 20, Faith without works is dead/ Not
a cold opinion, but such as worketh by love, Gal. v. 6. Not a gene
ral assent, but an applicative faith : Gal. ii. 20, Who loved me, and
gave himself for me ; 1 Tim. i. 15, This is a faithful saying, and worthy
of all acceptation, that Jesus Christ came into the world to save sinners,
of whom I am chief. Owning him as our Lord and Saviour. Do this,
and then you believe with the heart to righteousness, and confess with
the mouth to salvation ; that is, you are so pardoned that at length you
are saved. They that could thus take Christ, and venture all upon the
security of his word, and wholly resign up themselves to God upon
these hopes, were in a safe condition, or a state of peace.
Fourthly, The gospel so clearly stating these things, there is no
reason of doubtful suspense. All demurring must be upon one of these
two reasons either the difficulty of the thing, or want of certainty; but
neither of them is just in this case.
1. Not the difficulty of the conditions ; for believing with the heart
and confessing with the mouth are easy to be understood and easy to
be observed, by the power of the Spirit ; for the gospel is the power
of God to salvation, Rom. i. 16. If God will put this into our heart and
mouth, and give what he requireth, why should we snuff at these condi
tions as unreasonable and troublesome ? What more reasonable than to
own him with the greatest hazard from whom we expect such benefits
as pardon and life, and to consent to follow his direction, who will bring
us out of our misery to perfect happiness ? and to venture all for
him who, by a condescending a ct of astonishing love, stooped so low
SERMON UPON ROMANS X. 5-9. 245
for us ? It is true, confession may be costly, but it is not an impos
sible thing. We should be willing to suffer the loss of all things for
his sake ; especially when God is ready powerfully to assist and help
us : Phil. iv. 13, I can do all things through Christ, which strength-
eneth me.
2. Want of certainty. We do not know whether this be the way of
God, yea or no ? I answer
[1.] There is no doubt that reasonably can be urged. Either this
is the way of God, or none. The way of heathenism is sottish and fabu
lous : 1 Cor. viii, 5, They have lords many and gods many. And
the way of the Jews yieldeth no relief, if the gospel be excluded. The
way of the Mahometans is ridiculous and beareth no dispute. There
fore this is the way, or none.
Object. But why do you hesitate ? You did not see Christ in the
flesh.
A ns. But we may love him for all that, and believe in him, though
we never saw him : 1 Peter i. 8, Whom, having not seen, ye love, in
whom, though now ye see him not, yet believing, ye rejoice. He must
not be fetched out of heaven again, nor raised from the dead again.
It is not necessary to our faith that we should see Christ with bodily
eyes, when we have most certain and firm arguments by which his
resurrection may be proved.
Object. But we live not in the age of miracles, oracles, and visions,
which people had in former times.
Ans. Man is apt to indent with God, and to prescribe to God that
he may believe upon terms of his own making : Let him now come
down from the cross, then we will believe him/ Mat. xxvii. 42 ; Can
he prepare a table in the wilderness ? Ps. Ixxviii. 19 ; If thou be
the Son of God, command that these stones be made bread/ Mat. iv. 3.
We are not to think that God should be at our beck, and do what we
require. Many require new apostles and miracles ; that rnaketh them
turn sceptics and atheists. We must not prescribe to God how he
shall reveal his mind to men, but submit to the way he seeth best and
fittest for us.
[2.] There lie more prejudices by far against any way of our own
devising than the course God hath taken. The people slighted Moses,
and would hear God himself speak ; but when it thundered upon the
mount, they cried out, Exod. xx. 19, * Speak thou with us, and we will
hear ; but let not God speak with us, lest we die. We would have
miracles, but thereby the simplicity of Christianity is lost, and it would
lay us open to the juggling tricks of wonder-mongers, and that would
be little for our safety. We would have one from the dead, Luke xvi.
30 ; but they are out of the sphere of our commerce ; that is no
familiar way, nor so fit to instil faith and reduce men to obedience to
God. And if we should learn our religion from ghosts and apparitions,
we should never be free from delusion : Gal. i. 8, But though we or
an angel from heaven preach any other gospel unto you than that which
we have preached unto you, let him be accursed/
[3.] Extraordinary means will do no good where ordinary prevail
not. But man is never satisfied with the present dispensation : Pa
Ixxviii. 22, 23, But they believed not in God, and trusted not in his
246 SERMON UPON ROMANS X. 5-9.
salvation, though he had commanded the clouds from above, and
opened the doors of heaven. Whatever means God useth, man is
man still. There were carnal wretches when there were miracles, and
so there will be still. When the heart is out of order, bare means will
not set it in frame.
[4.] Though we live not in the age of miracles and oracles, yet if we
have valuable testimony of them, it is enough to beget faith : Ps.
Ixxviii. 5-7, He commanded our fathers that they should make them
known to their children, that the generation to come might know them,
even the children that should be born, who should arise and declare
them to their children, that they might set their hope in God. 1 It
were endless to attest former miracles with a new supportation of
miracles ; report is enough to convey them to us ; and if we cannot
contradict them, why do we not believe ?
Use I. To check the dream of the efficacy of extraordinary means
above the ordinary, which God seeth fit to give us. Our Lord imper-
sonateth our thoughts : Luke xvi. 30, 31, If one went unto them
from the dead they would repent. And he said unto them, They
have Moses and the prophets ; if they hear not them, neither will
they be persuaded though one rose from the dead. We think the
word is an antiquated, stale dispensation, that hath lost all its force.
If God would assure us and invite us to faith and repentance some
other way, it would be more successful ; as if one came from the other
world, or an extraordinary messenger from heaven or hell. Let us
argue the case. It must be either because he is supposed to bring a
more necessary doctrine to work men to faith and repentance, or can
urge better arguments, or with more persuasiveness, or propound these
truths with more certainty, or convey a power greater than is ordinarily
dispensed by the word. It must be one of these four things, but
neither the one nor the other can be.
1. Not a doctrine more necessary to convince men of their misery
and remedy, sin and duty. The Son of God is a sufficient teacher of
all divine things, for he lay in the bosom of God/ John i. 18 ; and
he came on purpose to reveal what was necessary to man s salvation.
2. Not better arguments to enforce it. What ! would we have an
hotter hell or a better heaven, more direful threatenings, or sweeter
promises, or more powerful motives ? Surely nothing can be added.
What is beyond eternal misery or eternal happiness ?
3. Not propound these things with more certainty ; for these things
are offered to our understandings by a full and fair credibility. Christ
being fore- described by prophecies, authorised by miracles, mightily
declared to be the Son of God by his resurrection from the dead,
requiring nothing of us but what is suited to God s nature and our
necessity. What certainty would a spectre, or ghost, or an angel, or
apparition give above this ?
4. Nor convey a greater power and force to affect the heart of man.
What is of greater efficacy than the Spirit of God ? Surely he is able
to change the heart of man when nothing else can. Now the gospel
is the ministration of the Spirit, 2 Cor. iii. 8. [See these heads more
enlarged in the Sermon on Luke xvi. 30, 31.]
Use 2. If God hath so settled the way of salvation in the new cove-
SERMON UPON ROMANS X. 5-9. 247
nant as to leave no cause or occasion of doubting, or suspecting of the
truth or certainty of these blessings he hath promised to us, then we
should not live in jealousies and doubtfulness, as if we were not upon
sure terms with God. If we transact with another about certain
benefits, the transaction may prove to no purpose if the matter about
which we contract with them hath no being, or the terms be impos
sible, or the conveyance be not so firm and strong as to hold good in
law. Now none of these can be imagined in our entering into covenant
with God. For
1. Eternal life is not a chimera, or a thing that hath no being:
then you might run uncertainly, 1 Cor. ix. 26, if it were a dream,
or a well-devised fable. No ; it is the greatest reality that can be
thought of : John xiv. 2, In my Father s house are many mansions ;
if it were not so, I would have told you : I go to prepare a place for
you/ Christ would not flatter us into a fool s paradise.
2. It is not upon impossible terms, but such as are performable by
the grace of God ; as faith : Eph. ii. 8, For by grace ye are saved,
through faith, and that not of yourselves, it is the gift of God. And
the apostle telleth us, Kom. iv. 16, Therefore it is of faith, that it
might be by grace, to the end the promise might be sure to all the
seed. Consider the conditions that concern either the making or
keeping covenant. The conditions for making covenant : Jer. xxiv. 7,
I will give them an heart to know me, that I am the Lord, and they
shall be my people, and I will be their God ; for they shall return unto
me with their whole heart ; and Ezek. xxxvi. 26, A new heart will I
give you, and a new spirit will I put within you ; and I will take
away the stony heart out of your flesh, and I will give you an heart of
flesh. Then for keeping covenant ; for this is a covenant that keepeth
us, as well as we keep it : Jer. xxxii. 40, 41, I will make an everlast
ing covenant with them, that I will not turn away from them to do
them good ; but I will put my fear in their hearts, that they shall not
depart from me. Yea, I will rejoice over them to do them good, and
I will plant them in this land assuredly, with my whole heart, and with
my whole soul. So there is a promise of influences, to prevent danger
of discovenanting : Ezek. xxxvi. 27, I will put my spirit within you,
and cause you to walk in my statutes, and ye shall keep my judgments
and do them.
3. If the conveyance be not so strong and firm to make a plea in
law ; but this is conveyed by God s word, and confirmed by his oath :
Heb. vi. 17, 18, Wherein God, willing more abundantly to show
unto the heirs of promise the immutability of his counsel, confirmed it
by an oath, that by two immutable things, in which it was impossible
for God to lie, we might have strong consolation. It is assured to us
by his own Son : Luke xii. 32, Fear not, little flock ; for it is your
Father s good pleasure to give you the kingdom ; and sealed to us by
Christ s Spirit : 2 Cor. i. 22, Who hath also sealed us, and given the
earnest of the Spirit in our hearts. Therefore the conveyance will bear
a plea, both now in prayer and before the tribunal of God. If there
be any room of doubting, it must be as to our qualification, and there
fore that you must make more explicit; but as to that, remember
that all the qualifications of the gospel must be evangelically interpreted,
248 SERMON UPON ROMANS X. 5-9.
not legally ; not in absolute perfection, but in a prevalent degree : our
graces must be tried by the touchstone, not by the balance ; that they
be of the right kind, though they are not full weight.
Use 3. If the Christian religion be true, then we must love Christ
and live to him, obey his precepts and depend on his promises. Sal
vation is brought home to our doors. God hath left it to our choice.
The word is nigh thee ; the way is plain, clear, and open. Do you
therefore choose it
SERMON UPON ROMANS X. 10.
For with the heart man believeth unto righteousness, and with the
mouth confession is made to salvation. EOM. x. 10.
MANY complain that, through the multitude of directions, religion is
made long and tedious ; therefore it is good sometimes to bring it into
a narrower compass. We need both methods a larger delineation of
Christianity, that we may know a Christian in his full length and
stature ; and at other times a shorter view, or tablet, that we may
know him, if not by the whole body, yet at least by his face. The
text is of the latter sort, a summary or abridgment of Christianity, and
therefore deserveth to be the more narrowly weighed by us. There
are two great concernments of mankind as they stand in relation
to God righteousness and salvation ; and this text discovereth how
you may obtain both by believing and confession. By believing we
obtain righteousness, and by confession we obtain salvation. It is a
pity we should miss of such great benefits when such easy and com
fortable conditions are required of us. The one of these acts is said
to be done with the heart, the other with the tongue and mouth :
For with the heart man believeth/ &c.
In the words two duties are mentioned, and two privileges.
The apostle had before attributed salvation to both : ver. 9, * If
tbou shalt confess with thy mouth the Lord Jesus, and shalt believe
in thy heart that God hath raised him from the dead, thou shalt be
saved. Now here he maketh a partition, a,nd distributeth the effects ;
ascribing righteousness to faith, and salvation to confession ; which is
done partly for the elegancy of speech, that the period may run more
roundly ; partly because there is a reason in the thing itself ; for our
right to justification is begun by faith, and continued by confession
unto salvation. As soon as we heartily believe in Christ, we are
accepted as righteous with God, and continuing in the confession of
this faith, we at length attain salvation. Faith is a means to be
justified, and confession is a means to be saved. And look, what con
fession is to faith, the same is salvation to righteousness. Confession
is the fruit and effect of faith ; for the tongue confesseth what the
heart first believeth. So the fruit and effect of righteousness is sal
vation ; for it is said, The gift of righteousness shall reign in life.
And justification is called, Justification unto life/ Bom. v. 17, 18.
Eternal life is the completion of justification. If the fruit and effect
doth not follow faith, neither will the fruit and effect follow righteous-
250 SERMON UPON ROMANS X. 10.
ness. As soon as we believe, God pardoneth our sins, and giveth us a
right to salvation ; but he doth not presently give us salvation itself,
to leave a time for faith to produce its fruits and effects, and to show
our gratitude for so great a benefit done unto us by all holy conversa
tion and godliness.
Well, then, these two, faith and confession, they (1.) Agree in
their object ; for the same truth is both believed and confessed, that
the Lord Jesus is the Saviour of the world, who died for our offences,
and rose again for our justification. But (2.) They differ in their
proper seat and subject. The subject of faith is the heart, and the
subject of confession is the mouth, or outward man. (3.) They some
what differ in the benefits to which they are referred ; faith to
righteousness, and confession to salvation. The connection between
both is appointed by God s order. (4.) They somewhat differ also in
their nature and use. Faith is the beginning of Christianity, and con
fession our perseverance in the profession and solid practice of it.
Faith is our first consent to become Christ s disciples ; confession is a
declaration of our faith, or an open performance of what we have con
sented unto. Both make a Christian complete. All the heart-work is
implied in faith, and all the life-work is implied in confession ; for it
containeth in itself many acts of godliness. In short, here is embrac
ing the Christian religion, and living answerably. God hath made it
necessary that by a cordial faith we should obtain righteousness and
justification ; and being justified, we should go on to obtain eternal
salvation.
You will say, If this be all that is required to make us Christians,
then Christianity is easy indeed. I answer
1. We have no reason to represent it burdensome ; but yet both
these duties have their difficulties. Believing with the heart, a doc
trine so strange to flesh and blood, and of such an holy and heavenly
nature, is no slight thing ; therefore God giveth us this grace : Eph.
ii. 8, By grace ye are saved, through faith ; and it is the gift of God.
And confessing with the mouth is no easy task neither, especially
when the fear of man is apt to check it, and this confession exposeth
us to hazards and dangers. To believe and suffer is another special
gift of God : Phil. i. 29, For to you it is given, in the behalf of
Christ, not only to believe on him, but also to suffer for his sake. If
confession be a cheaper duty now, it is God s mercy to spare us. We
know not how soon it may become more hard and hazardous.
2. The duties always have their difficulty, if rightly understood ;
for if we believe so as to be affected with what we believe, so as to be
drawn off from what we love, confess so as to practise what we confess,
and be true to it, nothing can be added. The scripture supposeth
that we are rational creatures, that we will act as we understand, and
that we are sincere in our profession, and that we will do what we
confess we are bound to do.
Doct. All that would be accepted with God unto righteousness and
life must be such as believe in Christ with the heart, and openly con
fess with the mouth that he is the Son of God and the Saviour of the
world.
I shall do these three things
SERMON UPON ROMANS X. 10. 251
1. Open the nature of faith and confession.
2. Show the respect between them.
3. That God hath established faith as the means to be justified, and
confession as the means to be saved.
I. To open the nature of faith and confession.
First, Faith is such a knowledge of Christ as doth not hover in the
brain, but is seated in the heart ; and may be determined, partly by
the object or matter believed, partly by the subject of it, or the acts of
the soul towards it.
1. The object, or matter believed, is in short this : that there is a
God, Heb. xi. 6. That God, having made man, he hath right and
power over him, to govern him by his laws : James iv. 12, There is
one lawgiver, who is able to save and to destroy. That man, failing
in his obedience, he and all his posterity are subject to the wrath and
vindictive justice of God : Kom. iii. 19, That all the world may
become guilty before God ; Eph. ii. 3, And were by nature children
of wrath, even as others. That such was God s love, that, to recover
man out of this wretched condition, he sent his own Son into the world,
John iii. 16 ; That Jesus Christ, who was the Son of God, died for
our offences, and rose again for our justification/ Kom. iv. 25 ; that
is, died to expiate our sins, and rose again to convince the unbelieving
world of the authority and dignity of his person and offices, and also
of the truth of his law and covenant ; that having died and rose again,
he hath acquired novum jits imperil, a new right of command and
empire over the world : Kom. xiv. 9, For this cause he both died, and
rose again, and revived, that he might be Lord of dead and living ;
that is, have full power and dominion to dispose of us, dead and living.
That Christ, having this full power and dominion over all flesh, hath
established and enacted a law of grace, or new covenant, wherein par
don and righteousness, or title to life, is assured to penitent believers :
Mark xvi. 16, Whosoever belie veth shall be saved; and Luke
xxiv. 47, And that repentance and remission of sins be preached in
his name to all nations. And shall actually be bestowed upon all
that obey him, Heb. v. 9. But those that refuse this Christ shall be
eternally miserable : John iii. 19, This is the condemnation, that
light is come into the world, and men love darkness rather than light,
because their deeds are evil/ This is the sum of what is to be
believed.
2. It may be determined partly by the subject of it, or the acts of
the soul about it. The subject is the heart, both understanding and will.
The understanding assents to all this as true, both what is said of the
person of the Kedeemer and his covenant, and accordingly disposeth
the heart of man to carry itself towards both.
[1.] To the person of the Kedeemer. We thankfully and broken-
heartedly receive him to the ends of the gospel, or to be to us what
God hath appointed him to be, and do that for us that God hath
appointed him to do for poor sinners. To be our Lord and Saviour,
John i. 12, Col. ii. 6, as Lord to obey him, and as Saviour to depend
upon him, and trust ourselves in his hands for our happiness, what
ever befalleth us : 2 Tim. i. 12, I know whom I have believed, and
am persuaded that he is able to keep that which I have committed
unto him against that day.
252 SERMON UPON ROMANS X. 10.
[2.] Towards the covenant, which he hath appointed as the law or
rule of commerce between us and God. There are promises and
precepts, commands and offers of grace. (1.) For the promises, you
heartily accept them as the greatest happiness that can be bestowed
upon you, and depend upon them as things that surely will be per
formed ; for there comes in the consideration of true and good : 1 Tim.
i. 15, This is a true and faithful saying ; Eph. i. 13, In whom ye
trusted after ye heard the word of truth ; as true, doubts are opposite
to them ; as good, carnal inclinations. (2.) For the precepts and
duties required ; you bind yourselves to perform them upon these
hopes, whatever it cost you ; and there comes into the nature of faith
sincere resolution and absolute self-denial ; sincere resolution to per
form what God hath required, that you may obtain what he hath offered,
which is called a giving up of ourselves to the Lord, 2 Cor. viii. 5 ;
and absolute self-denial, or selling all for the pearl of price, Mat. xiii.
46 ; and so that faith, which is made such a difficult thing to explain,
as it were, a bugbear to affright poor Christians from all thoughts and
study about it, is made easy and facile to the understandings of the
meanest Christians, who must live by it, and be saved by it. This then
is believing with the heart.
Secondly, What is confession with the mouth ? A solemn outward
declaration that we take Christ for our Lord and Saviour, or that we
believe what is revealed to us concerning God and Christ, and our duty
to him. This is necessary, because the promises of the new covenant
run in both strains ; of putting the word in our heart, Jer. xxxi. 37,
and putting it in our mouths, Isa. lix. 21. The saints prayers are, that
God would not take it out of their hearts, Ps. cxix. 36, nor out of
their mouths : ver. 43, Take not the word of truth utterly out of
my mouth. And the nature of their duty to God requireth it ; for a
man is first to embrace the true religion, to receive it with his heart,
and then he is to profess it, or express it with his mouth ; for no man is
to conceal and keep his religion to himself. Our tongues and our bodies
were given us to show forth that acknowledgment and adoration of
God which is in our hearts. He that denieth God or Christ with the
heart, doth not believe in him or worship him with the heart. So he
doth not worship God with his tongue and life who doth not outwardly
profess and honour him. As he hath given us an understanding that
we may know him, so he hath prepared for us a body wherewithal to
profess him, and our esteem of him : Isa. xlv. 23, To me every knee
shall bow, and every tongue shall swear ; which is again repeated
and established as our duty in the gospel: Phil. ii. 10, 11, At the
name of Jesus every knee should bow, and every tongue confess that
Jesus Christ is Lord.
But more distinctly to open this confession with the mouth.
1. The matter to be confessed is the great truths which we do
believe God, Christ, the covenant of grace, eternal glory and happiness;
and the lesser truths in their season at other times : Rom. xiv. 22,
Hast thou faith ? have it to thyself before God. It is not meant of
the necessary articles of the Christian belief, but things of a doubtful
disputation. If we know more than others in these things, yet we
must not needlessly trouble the church, or offend the weak to the
SERMON UPON ROMANS X. 10. 253
danger of their souls and hindrance of greater truths ; and yet in these
things, you must not deny the smallest truth : 2 Cor. xiii. 8, We can
do nothing against the truth, but for the truth ; for though the thing
we contend for be small, yet sincerity is a great matter, and to profess
our assent and consent to what we neither count true nor can well approve
of, is to come under a fellowship of the guilt of undermining truth and
godliness.
2. The ways by which we make this profession. The mouth is only
mentioned in the text, but that implieth other things. Briefly this
confession is made either in word or deed.
[1.] Verbal and in word, by a constant owning of Christ, and our
hopes by him, both publicly and upon all occasions by private con
ference, or taking all meet opportunities to discover ourselves that we
are Christians. So the apostle saith of Timothy, 1 Tim. viii. 12, Lay
hold on eternal life, whereunto thou art also called, and hast professed
a good profession before many witnesses. He had openly confessed the
name of Christ. And the apostle telleth us, 1 John iv. 15, Whoso
ever shall confess that Jesus is the Son of God, God dwelleth in him
and he in God. He meaneth it of times wherein this primitive and
fundamental truth was mainly contradicted and opposed in the world.
Then for a man to declare himself a Christian was hazardous, and
argued a great degree of self-denial ; and especially it is spoken in
opposition to the Gnostics and Nicolaitans, who accounted it sufficient
to believe with the heart, taking a liberty to confess what they listed.
See how they are taxed : John xii. 42, 43, Nevertheless among the
chief rulers also many believed on him, but because of the pharisees
they did not confess him, lest they should be put out of the synagogue ;
for they loved the praise of men more than the praise of God.
[2.1 Eeal or indeed ; and that was either by action or passion.
(1.) By action, and that is twofold either more public or private.
(1st.) More public, by submission to God s appointed ordinances, as
hearing of the word, baptism, and the Lord s supper. Christ instituted
these visible duties to make the profession of his name public and
open : Mark xvi. 16, He that believeth and is baptized shall be saved.
In the Lord s supper we commemorate his death : 1 Cor. xi. 26,
As often as ye eat this bread and drink this cup, ye do show
forth the Lord s death till he come ; that is, we publicly com
memorate it, and show it forth as the ground of our hopes. So in
all the other duties which we observe in the assemblies of the faith
ful, they are a keeping up of our confession, or a testimony that
we are not ashamed of Christ. As Heb. x. 23, Let us hold fast
the profession of our faith without wavering ; for he is faithful that
hath promised. Now this profession is solemnly made by our com
munion with God s people in their public assemblies ; as it followeth,
ver. 25, Not forsaking the assembling ourselves together, as the
manner of some is. The assembling ourselves, that is, with the
Christians and their assemblies, wherein they did meet together to
serve and worship God, and mutually to promote their own salvation.
Now it is not enough to have our private devotions in our families
and closets, but we must entertain public converse with God, to
testify our union and agreement with the people of God in the same
254 SERMON UPON ROMANS X. 10.
faith and worship. Now, it was the manner of some to forsake these
conventions and meetings, which was a grievous sin, and of very ill
consequence ; not only as they deprived themselves of the benefit of
these societies, but as they seemed to love their life, goods, or quiet
and peace, and reputation, and liberty more than Christ ; and though
they were convinced of the truth of Christianity, yet could not be noted
as open professors of it.
(2d) More private and personal, by holy conversation and godliness ;
for we are to confess and glorify Christ both in word and deed. Con
fession indeed is a life of love and praise, in perpetual acknowledg
ment of this incomparable benefit which we have by Christ. This
confession is always necessary to true Christians, that their works be
holy and agreeable to their faith ; for thereby they signify that they
do believe in Christ, and expect eternal glory by him ; that he that is
raised up by God from the dead at length will come again to bring us to
himself. As without faith there is no righteousness, so without this
confession there is no salvation ; for this distinguisheth the Christian
from the hypocrite : Titus i. 16, They profess to know God, but in
their works they deny him. They confess fair, but their lives show
they believe nothing. The very devils confessed Christ to be the Son
of the most high God, Mark iv. 7 ; but it profited them nothing,
because it was a confession extorted, and they were creatures in
rebellion against God. Therefore holiness of life is one means of our
confession ; otherwise we deny the Lord that bought us : Mat. v. 16,
Let your light so shine before men, that others, seeing your good
works, may glorify your Father which is in heaven ; and 1 Peter ii. 9,
That you may show forth the praises of him who hath called you out
of darkness into his marvellous light. Works are a sign as well as
words ; the surer sign of the two, of the faith which is in our hearts.
For it is a sign that faith prevaileth in us when we do things consen
taneous, and agreeable tq ;our faith. Our profession in words may be
contradicted by our works, and that is interpretatively a denial of the
faith : 1 Tim. v. 8, If any provide not for his own, he hath denied
the faith/ It is an act of uncharitableness or dishonesty. What !
profess Christ to be our Lord, and live in such rebellion and disobedience
to him ? It is as if you should assure a prince of your loyalty, and yet
actually be in arms against him. This confession is never out of
season, and is our surest evidence.
(2.) By passion or suffering, enduring the hardest things that can
befall you in the world for his sake. Of this our Lord speaketh:
Mat. x. 31, 32, Whosoever shall confess me before men, him will I
confess before my Father in heaven ; but whosoever will deny me, him.
will I deny before my Father in heaven. His name, his truth, his
ways must be avowed before all the world, whatever it cost us. We
cannot honour Christ so much as he will honour us, and therefore we
must contemn the hatred of the world, and all the pleasures and profits
of this life, that we may be faithful to him. Confession is a harder
matter than usually we take it to be, and requireth good preparation :
1 Peter iii. 15, Be ready always to give an answer to every man that
asketh you a reason of the hope that is in you, &c. Not ready in
point of knowledge only, to argue for the faith, but ready as to courage,
SERMON UPON ROMANS X. 10. 255
fortitude, and resolution of mind. ^0701; is not an account of the
reasons, but of the nature and tenor of our Christian faith. "ETOI/AOI,
be ready, is the same with erot/xeo? e^&&gt;, as St Paul saith, Acts xxi. 13,
I am ready not to be bound only, but to die also at Jerusalem, &c.
And 6Toi/j,aaia, Eph. vi. 15, Shod with the preparation of the gospel
of peace.
II. The respect that is between these two, faith and profession.
There is a double respect, such as between
1. The cause and effect. First, We believe and then confess. Our
faith is the cause of our confession : 2 Cor iv. 13, We having the
same spirit of faith, according as it is written, I believed, and therefore
have I spoken ; we also believe, and therefore speak. David was sore
afflicted, and yet professed his faith in God ; he could not suppress his
boasting of the promises in his greatest distresses; so we believe in
Christ, and therefore cannot but in word and deed express our confi
dence in him. When such a spirit of faith cometh upon us, there will
not need many enforcements or excitements publicly to own Christ ;
for this spirit of faith cannot be shut up in the heart, but will break
out into confession. There cannot be a true and lively faith without
confession, nor a true confession without faith ; for the effect cannot be
without the cause, nor such a powerful cause without the effect.
2. Such as there is between the sign and the thing signified. Faith
hath always confession and obedience joined with it, as its proper sign.
As flame or smoke is of fire, or breathing of life, so is confession with
the mouth, or an holy life, an individual 1 companion and note of true
faith, by which it is demonstrated to be sincere and real : Show me
thy faith without thy works, and I will show thee my faith by rny
works, James ii. 18. Men know not our hearts, whether we believe
in God, yea or no, or what we believe of him, till they hear and see it
in our profession and actions ; here is the sign, the proof of it. Look,
as an evil principle bewrayeth itself by its proper signs ; as atheism
by men s ungodly and unholy lives (Ps. xxxvi. 1, The transgression
of the wicked saith within my heart, There is no fear of God before
his eyes. What could they do more in a way of sin or less in a way
of duty if there were no God ? The current of a man s life and actions
doth best expound and interpret his heart ; any considerate man may
conclude from their manner of living that they have no sense of the
being of God, nor ever expect to be accountable to him) so for the
belief of Christianity ; it is discovered by owning Christ in the greatest
dangers, by a ready obedience to his precepts, that seem to be most
cross to the inclination and interest of the flesh ; or by an holy and
heavenly life. It is a sign we believe those blessed, sublime, and
weighty truths which are contained in the gospel. In short, we judge
others by external works alone, for the tree is known by its fruits, Mat.
vii. 16. We judge of ourselves by external and internal together ;
both by the belief of the heart and the confession of the mouth also.
III. The order God hath established ; appointing faith as a means
to be justified, and confession as a means to be saved.
1. Let us speak of what is requisite to righteousness ; so faith is
the means whereby this righteousness is applied, received, and freely
given us.
1 Tha*, is, indivisible or inseparable. ED.
256 SERMON UPON ROMANS X. 10.
To explain this I shall inquire (1.) What is righteousness; (2.)
Show you that this righteousness is applied by faith ; (3.) That the
cordial and heart believer is the penitent, working believer.
[1.] What is righteousness ? It is here taken in a legal and judicial
sense, not for a disposition of mind and heart to please God, but for
the ground of a plea before the tribunal of God, that we may be
exempted from the punishments threatened, and obtain the grace
offered, or a right to the reward promised : Rom. v. 18, As by the
offence of one judgment came upon all to condemnation, even so by
the righteousness of one the free gift came upon all men to justifica
tion of life.
[2.] That we are qualified for this righteousness by faith. So it is
said, Eom. iii. 24, 25, Being justified freely by his grace, through the
redemption that is in Jesus Christ, whom God hath set forth to be a
propitiation throughfaith in his blood, to declare his righteousness for the
remission of sins. We get absolution from sin by free pardon, through
the merit of Christ, and are accepted as righteous before God, when
we enter into the new covenant, taking God for our Lord and happiness,
Christ for our redeemer and saviour, the Holy Ghost for our sanctifier
and comforter. More especially with respect to Christ, when we
subject ourselves to him as our Lord, and depend upon the merit of
his death and intercession for our acceptance with God. Now that
this believing with the heart is required in order to righteousness is
everywhere manifested in the scriptures. Therefore the new covenant
righteousness is called the righteousness of faith, Bom. ix. 30, The
gentiles have attained to righteousness, even the righteousness which
is of faith. So Gal. v. 5, We through the Spirit wait for the hope
of righteousness by faith ; because faith qualifieth us for it. A right
eousness we must have, that we may be exempted from wrath, which
sin hath made our due, and that we may be accepted with God unto
eternal life, which they that are destitute of all righteousness can never
attain unto. A righteousness of our own according to the law of
works we are far from. The legal way, therefore, can never stead us.
We must only run for refuge to the evangelical course or way set down
in the gospel ; namely, that upon the account of the merit and
obedience of Christ God will pardon the sins of all penitent believers,
and accept them to grace and favour. Well, then, it is by faith that
Christ s death and obedience are applied and made beneficial to us :
Bom. iii. 22, The righteousness of God is by the faith of Jesus Christ,
unto all and upon all that believe, and there is no difference. Well,
then, every believer is qualified. If you ask me therefore
[3.] What kind of believer is qualified and accepted as righteous, I
answer (1.) The penitent believer ; (2.) The working believer.
(1.) The penitent believer ; for faith and repentance are inseparable
companions, and always go together in our first introduction or
entrance into the new covenant : Mark i. 15, Bepent and believe the
gospel ; and Acts ii. 38, Bepent and be baptized, for the remission of
sins. When we depend upon Christ for pardon, we are willing to
return to God and live in his obedience, hating and detesting our
former ways wherein we wandered from him. Well, then, though
the righteousness be only the righteousness of faith, and the believer
SERMON UPON ROMANS X. 10. 257
be only accepted as righteous, yet it is the penitent believer whose
heart and life is changed, and who is willing by Christ to come to
God.
(2.) It is the working believer ; so it is explained. What is in Gal.
v. 5, called The righteousness of faith/ is, ver. 6, called Faith
working by love. Not all that is called by that name, but the work
ing faith. And so it is expressed elsewhere: Heb. xi. 7, By faith
Noah, being warned of God of things not seen as yet, moved with
fear, prepared an ark to the saving of his house, by which he became
an heir of the righteousness which is by faith. The saving of Noah
from the flood is a type and shadow of salvation by Christ. The flood
drowned and destroyed the impenitent world, but Noah and his family
were saved in the ark. We are warned of the eternal penalties
threatened by God. If we do not repent and believe, we shall not be
saved from wrath ; but if we believe and prepare an ark, that is,
diligently use the means appointed for our safety, then we become
heirs of the righteousness which is by faith. Noah showed himself a
believer indeed, to prepare an ark with such vast charge in the face of
the scorning world, which was an eminent piece of self-denial and
obedience ; but such will the true faith put us upon. Look, as to be
justified by the law, or works required by the law, is all one, so to be
justified by faith or the new covenant is all one also. Whatever there
fore the new covenant requireth as our duty that we may be capable of
the privileges thereof, that must be done by the sincere believer. It
is not the idle, but the working faith.
2. That confession with the mouth is required unto salvation, for
God is not glorified, nor others edified, nor ourselves comforted, but
by such a believing with the heart as hath confession going along
with it.
[1.] God is most glorified when faith breaketh out into confession
either in word or deed, suffering or obedience: 2 Thes. i. 11, 12,
* Wherefore we pray always that God would count you worthy of his
calling, and fulfil all the good pleasure of his goodness, and the work of
faith with power ; that the name of our Lord Jesus Christ may be glori
fied in you. By the work of faith there, is not meant, the internal, elicit
or heart acts, such as assent, consent, and affiance; thus we may honour
God in ourselves, but not before others ; but the external act of con
fession, which is made either by patient sufferings or holiness of life ;
so we honour God before others. Our deeds must answer our faith ;
for the truest confession is made by deeds rather than words, for words
are cheaper than deeds. The world therefore believe th deeds more.
In short, a Christian that desireth. to magnify Christ in his soul,
desireth also to magnify him in his body : Phil. i. 20, So Christ be
magnified in my body, whether by life, or by death ; so 1 Cor. vi. 20,
Glorify God in your bodies and souls, which are God s/
[2.] Others are edified; for that which is secret is no means to
profit them : they cannot see our faith ; but they may see our good
works : Mat. v. 16, Let your light so shine before men, that they may
see your good works, and glorify your Father which is in heaven ;
and 1 Peter ii. 12, That they may by your good works, which they
shall behold, glorify God in the day of visitation ; and a holy life is
VOL. XVIII. E
258 SERMON UPON KOMANS X. 10.
required for their sates, that we may be a means to bring them home
to God.
[3.] We are most comforted ; for it is the practical, operative faith
which giveth a right to salvation, and breedeth assurance of it in our
souls. That is but the image and shadow of grace that lurketh and
lieth hid and idle in the soul : James ii. 14, What doth it profit, my
brethren, if a man say he hath faith, and hath not works ? Can faith
save him ? You do not look for salvation by Christ if you do not take
the way that leadeth to it ; but a fruitful faith evidenceth itself, and
confirmeth our interest and increaseth our joy.
Use. To press you
1. To mark the order of the benefits first righteousness, then
salvation.
[1.] We can never have found peace ; there is no appearing before
God without some righteousness, of one sort or other. God is holy
and just, therefore somewhat we must have to stand before this holy
God.
[2.] No other righteousness will serve the turn but the righteousness
of faith. We are in a wof ul case till we get an interest in the right
eousness of Christ : Job xxxiii. 24, Then he is gracious to him, and
saith, Deliver him from going down into the pit, for I have found a
ransom.
[3.] Till we heartily and sincerely believe or enter into this cove
nant, we have not this interest : Phil. iii. 9, And be found in him,
not having mine own righteousness, which is of the law, but that which
is through the faith of Christ, the righteousness which is of God by
faith. Then for salvation, is this all your hope and desire, that your
soul may be saved in the day of the Lord ? Then let not lesser pur
suits divert you : Acts xvi. 30, The jailer said to Paul and Silas, Sirs,
what must I do to be saved ? It . doth not touch us so near, how we
shall live in this world, as how to live in the other.
2. Mark the order of duties first faith, then confession. Hear, and
your souls shall live. First hear, then live. There must be a believ
ing with the heart, and a confession with the mouth ; both go together :
For with the heart man believeth unto righteousness, and with the
mouth confession is made unto salvation.
SERMON UPON 1 CORINTHIANS VIII. 6.
But to us there is but one God, the Father, of whom are all things,
and we in him; and one Jesus Christ, by ivhom are all things,
and we by him. 1 COB. viii. 6.
IN the text, there is a perfect antithesis or opposition to the fabulous
devices of the pagan religion. Among the pagans there were 6eou
TToXXol, many gods, and /cvpiot -jroXKol, many lords/ ver. 5. By
gods, meaning the supreme deities ; by lords, middle powers, or
gods of an inferior order, supposed to be mediators and agents between
the supreme gods and mortal men ; called by the orientals Baalim,
lords, as gods here by the apostles. By the Greeks Sai/zoi/e?. So
Plato in his Sympos. : Bta SaifAovlcov iraad eariv f] 6/uXia Kal -fj
StaXe/cT09 Oeols Trpos avOpayirovs All the commerce and intercourse
between gods and men is performed by demons. Now the Christian
religion doth herein agree with the pagan, that there is a supreme God
and a mediator ; but it differeth in that they had a plurality in both
sorts of their gods, we but one in each ; and so the Christian religion
is distinguished from all others by one God and one Lord. To
us, that is, to us Christians, there is but et9 @eo?, one sovereign
God, from whom, as supreme, we derive all our graces, and to whom,
as supreme, we direct all our services. * And one Lord, that is, one
mediator, by whom, as through a golden pipe, all mercies are conveyed
to us, and by whom also we have access to God : But to us there is
but one God, &c.
In the words observe
1. What is said of the supreme and most high God.
[1.] The unity of his essence, that though he be distinguished into
three persons, Father, Son, and Holy Ghost, yet there is but one, the
only and true God.
[2.] He is represented by his relation to the creatures, the Father/
It is not taken vTroaraTiKco^, personally, but oucrtwSw?, essentially,
as often in scripture ; as Isa. Ixiii. 16, Doubtless thou art our
Father, though Abraham be ignorant of us ; meaning not only the
first person, but all the rest; and Mat. v. 16, Glorify your Father
which is in heaven; and Mat. vi. 9, Our Father which art in heaven;
James iii. 9, * Therefore we bless God, even the Father. In all these
and many other places, Father, Son, and Holy Ghost is the only true
God, and called Father.
[3.] He is set forth by his dignity and pre-eminence, as the first
260 SERMON UPON I CORINTHIANS VIII. 6.
cause and last end : For from him are all things, and we in him, etV,
dvTov, i.e., to him and for him. I take the marginal reading. So Rom.
xi. 36, For of him, and through him, and to him, are all things.
2. What is said of the mediator. He is described
[1.] By his person or name, signifying his person, Jesus Christ :
There is no other name given under heaven, Acts iv. 12, &c.
[2.] By his dignity, Lord, that is, mediator. Christ is often set
forth by this term or title : Acts ii. 36, God has made that same Jesus
whom ye have crucified both Lord and Christ. He is Lord over all
creatures, and over the house of God : Phil. ii. 11, And that every
tongue should confess that Jesus Christ is Lord, to the glory of God
the Father/ He died for that end and purpose : Kom. xiv. 9, To
this end Christ both died, and rose again, and revived, that he might
be Lord both of dead and living. Therefore we should own him as
such : John xx. 28, My Lord and my God ; both in word and deed.
In word: Phil. ii. 11, That every tongue should confess that Jesus
Christ is Lord. In deed, in worship : Ps. xlv. 11, He is thy Lord ; wor
ship thou him/ In ordinary practice and conversation, loving, serving,
studying to please him in all things : Luke vi. 46, Why call you me
Lord, and do not the things which I say ? Col. i. 10, Walk worthy
of the Lord in all pleasing/ It is our comfort that he is head over all
things, Eph. i. 22. So he is able to subject the church to, himself by
his Spirit, to vanquish its enemies, and defend us by his power. And
it is both our comfort and duty that he is our Lord : He purchased
us by his blood/ Acts xx. 28, and Eph. i. 14. Therefore the church
is given him as an inheritance, Ps. ii. 8. We are married to him in
the covenant of grace. Therefore he appeaseth the wrath of God by
his passion and intercession. He cherisheth and takes care of us.
[3.] The appropriation of this office and dignity to him alone : One
Lord, Jesus Christ/ To set up other lords of our faith, or other
mediators between God and us, is a wrong to Christ. There is but one
Mediator, either of redemption or intercession, and no saints or angels
share in this honour : 1 Tim. ii. 5, For there is one God, and one
Mediator between God and man, the man Christ Jesus ; Eph. iv. 5,
One Lord ; without partner or substitute. He will communicate
this glory and dominion over his church to no other, in whole or in
part.
[4.] The distinctness of his operation as mediator, from what was
said concerning the Father. It is said of the Father, Of whom, and
for whom, are all things ; but of the Mediator it is said, By whom
are all things, and we by him/ God is the fountain of all heavenly
gifts, James i. 17 ; and Christ is the pipe and conveyance. God is
the ultimate object of our worship, and by the Mediator do we make
our addresses and applications to him : Eph. ii. 18, For through him
we both have an access by one Spirit unto the Father/ From God all
things have their being, as from their spring and cause, both in a way
of nature and grace ; so all things by the Mediator.
Doct. That the owning and worshipping God by the Mediator,
Jesus Christ, is the sum of the Christian religion.
Natural religion owneth a God, but the Christian religion owneth a
Mediator ; and Father, Son, and Holy Ghost for that only true God,
SERMON UPON I CORINTHIANS VIII. 6. 261
and Jesus Christ for that Mediator. See other scriptures : John xvii.
3, i And this is life eternal, that they might know thee, the only true
God, and Jesus Christ, whom thou hast sent/ There is the sum of what
is necessary to life eternal, that God is to be known, loved, obeyed,
worshipped, and enjoyed, and the Lord Jesus as our Kedeemer and
Saviour, to bring us home to God, and to procure for us the gifts of
pardon and life, and this life to be begun here and perfected in heaven.
So 1 Tim. ii. 5, For there is but one God, and one Mediator between
God and men, the man Christ Jesus. Here are the two great points
of the Christian religion one God, in whom is all our trust and con
fidence ; and one Lord Jesus, the only Mediator for the restoration and
reconciliation of man with God.
Here I shall show you (1.) The necessity of a mediator ; (2.)
The fitness of Christ for this office ; (3.) The benefit and fruit of it ;
(4.) Who are the parties interested in these comforts, and most con
cerned in these duties.
I. The necessity of a mediator in this lapsed and fallen estate of
mankind. Two things infer and enforce this necessity distance and
difference. Distance by reason of impurity, and difference by reason
of enmity ; both these occur in the case between God and men. God
is a God of glorious majesty, and we are poor creatures. God is an
holy God, a God of purer eyes than to behold iniquity, and we are
sinful creatures. As creatures, we are unworthy of immediate access
to God ; as lapsed, and under the guilt of sin and desert of punishment,
and unable to deliver ourselves, we cannot draw nigh to him with any
comfort.
1. Our distance, which is so great that it is a condescension for God
to take notice that there are such creatures in the world : Ps. cxiii. 6,
Who humbleth himself to behold the things which are in heaven and
earth. The excellency and majesty of God is so great that either
angels or men are unworthy to approach his presence. Now, as
inferior and mean people dare not approach the presence of a great
prince but by some powerful friend and intercessor at court, so our
distance produceth our fears and estrangedness, and backwardness to
draw nigh unto God, and so hindereth our love and confidence in him.
Well, then, to depend upon one so far above us, that he will take
notice of us, take care of us, relieving us in our necessities and straits,
and help us out of all our miseries, and finally save us, requireth a
mediator ; one that is more near and dear to God than we are, which
can be no other than Jesus Christ, as I shall show by-and-by. When
a sinner looketh only at God as in himself, he is confounded and
amazed, as quite out of the reach of his commerce.
2. Difference. A mediator is chiefly one used between disagreeing
parties : Gal. iii. 20, Now a mediator is not a mediator of one, but
God is one. There must be two parties, and usually two differing
parties. There is God angry, and man guilty. Conscience of guilt
presents God terrible, and taketh away all confidence from the guilty
sinner, so that of ourselves we cannot approach in a friendly manner
to an offended and provoked God : Heb. xii. 29, For our God is a
consuming fire ; and Who can dwell with devouring burnings ?
Isa. xxxiii. 14. Who shall interpose and stand between God and us,
262 SERMON UPON I CORINTHIANS VIII. 6.
the power of his wrath, and our weakness and obnoxiousness to his
righteous vengeance.
II. That none but Christ is fit for this high office, that, though God
be high, and just, and holy, yet poor creatures and sinners may have
access to him. A mediator must be one that can take off the distance,
and compromise the difference between us and God : that there
were, saith Job, a day s-man between us, that might lay his hands
upon both ! Job ix. 33. Now, considering this, Jesus Christ is the
only fit interposing party ; therefore he is called the Mediator of the
new covenant, Heb. xii. 24, And to Jesus, the Mediator of the new
covenant, and The Mediator of a better covenant, Heb. viii. 6.
1. As to the distance; so in his person he is God-man. Our media
tor must be one in whom God doth condescend to man, and by whom,
man may be encouraged to ascend to God. Now in Christ God is
nearer to man than he was before, and so we may have more familiar
thoughts of God. The pure deity is at so vast a distance from us
while we are in the flesh, that we are amazed and confounded, cannot
imagine that he should look after us, concern himself in us and our
affairs, love us, show us his free grace and favour. Now it is a
mighty help to think of God manifested in our flesh, 1 Tim. iii. 16 ;
The Word made flesh/ John i. 14. So that while we are here in the
flesh, yet we may have commerce with God. It is a mighty en
couragement to consider how near God is come to us in Christ, and
how he hath taken the human nature into his own person ; for surely
he will not hide himself from his own flesh, Isa. Iviii. 7. He came
down into our flesh that he might be man, and familiar with man.
This wonderfully reconcileth the heart of man to God, and maketh
the thoughts of him comfortable and acceptable to us, so that we may
encourage ourselves in free access to God.
2. As the person of the Kedeemer, so his work ; which is to take
away the difference and quarrel between us and God. To understand
this, observe, that the mediation between the two differing parties
must be carried on so that God, who is the supreme and offended
party, may be satisfied. Now God stood upon these terms that the
honour of his governing justice should be secured : Kom. iii. 25,
* Whom God hath set forth to be a propitiation through faith in his
blood, to declare his righteousness for the remission of sins. And
that the repentance and reformation of sinful man should be carried
on : Acts v. 31, Him hath God exalted with his right hand to be a
prince and saviour, to give repentance to Israel, and remission of
sins. These must be done, otherwise man must lie under his eternal
displeasure. If the one be done and not the other done, no recon
ciliation can ensue. Therefore we must not look to Christ s mediation
with God so as to overlook his work with man, nor so look to his
work with man as to overlook his mediation with God : Heb. iii. 1,
Consider the apostle and high priest of our profession, Jesus Christ.
We have both here. The work of an apostle lieth with men; the
work of an high priest with God. He hath an office with God and
man, and both are necessary to bring about our salvation. And
Christ cannot be a complete Saviour without doing both. To be
barely a prophet would not serve the turn, but he must be a priest to
SERMON UPON I CORINTHIANS VIII. 6. 263
gatisfy God s justice also by the merit of his sacrifice. In short, his
work with God is that of a priest; his work with man is that of a
prophet and king.
[1.] His work as a priest is to pacify God s wrath, procure his
grace, love, and favour for us ; and this he doth under two relations
as a sponsor and intercessor.
(1.) As a sponsor and surety. He was the surety of a better testa
ment : Heb. vii. 22, By so much was Jesus made a surety of a better
testament/ So
(1st.) By way of satisfaction, he undertook something to be paid
and performed for us. He undertaketh to satisfy God s justice by
the sacrifice of himself, and so make way for his mercy on easy terms.
The pacifying of God s justice was a great part of his mediation :
Heb. ix. 15, For this cause he is the Mediator of the new testament,
that, by means of death for the redemption of the transgressions that
were under the first testament, they which are called might receive the
promise of eternal inheritance ; that is, that penitent and believing
sinners might be acquitted from the curse due to them by the first
covenant, and so made capable of eternal life. What they owe he hath
paid.
(2d.) By way of caution, undertaking for those whom he reconciled
to God that they shall perform what God requireth of them in the
new covenant. Having purchased the Spirit, he hath enabled them
to repent, and believe, and mortify and crucify the flesh, and obey the
gospel: Horn. vi. 6, Knowing that our old man is crucified with
him, that the body of sin might be destroyed, that henceforth we
should not serve sin.
(2.) As an intercessor. He is in heaven dealing with God in our
behalf. He hath not cast oft his relation or affection to his people
upon his advancement: Heb. viii. 2, A minister of the sanctuary,
and of the true tabernacle, which the Lord pitched, and not man. In
all his glory he is the church s agent, appearing for us as our attorney
in court, Heb. ix. 24 ; pleading for us, and answering all accusations
as our advocate : 1 John ii. 1, And if any man sin, we have an
advocate with the Father, Jesus Christ the righteous. And main
taining a correspondency between us and God, as an ambassador
between two states, promoting our desires and prayers : Kev. viii. 3,
And another angel came and stood at the altar, having a golden
censer; and there was given to him much incense, that he should
offer it with the prayers of all saints upon the golden altar which was
before the throne. And obtaining all necessary graces for us.
[2.] His work with men, as a prophet and king.
(1.)
As a prophet, and so as a messenger of the covenant, Mai.
iii. 11. He showeth us the way how we may be reconciled with God,
persuading us also to be so reconciled to God. For we are ignorant
and obstinate, loath to part with sin and submit to God s terms ;
therefore he revealeth, and persuadeth us to accept, the conditions of
the new covenant, and to cast away all our rebellion against God, and
enter into his peace : 2 Cor. v. 20, Now then we are ambassadors for
Christ ; as though God did beseech you by us, we pray you, in Christ s
stead, be ye reconciled to God. They plead in his name, and by
virtue of his power.
264 SERMON UPON 1 CORINTHIANS VIII. 6.
(2.) As a king and lord ; so lie maketh these terms part of the
new law for the remedying of lapsed mankind : Heb. v. 8, Though
he were a son, yet he learned obedience by the things he suffered.
And not only so, but he subdueth us to himself, Luke xi. 21 ; by
strong hand rescueth us out of the power of the devil, and giveth us
grace to serve him acceptably, Heb. xii. 28 ; and taketh us into his
care, and ruleth us and protecteth us, till we enter into everlasting
life. His lordship is a great part of his mediation.
III. The comforts and duties thence resulting, namely, from
Christ s being constituted as mediator, as they are laid forth in the
text.
1. I observe, that the Father s honour and glory is still secured,
and preserved safe and entire, notwithstanding the giving the glory
to Christ as the Lord of the new creation. The glory of the Mediator
doth no way impair and infringe the Father s glory. That is apparent,
partly because all the good we have is from the Father, but only by
Christ ; for when the Father is spoken of, it is said, From him are all
things ; but when the Mediator, then it is said, By him ; which
notes a subordinate operation or administration, as lord- deputy under
the Father ; and therefore, in the subjection of the creature unto
Christ, the glory of the Father is expressly reserved : Phil. ii. 11,
That every tongue should confess that Jesus is Lord, to the glory of
the Father. Again, it is apparent, because it is said, We are to
him, or for him. The Mediator does not lead us off from God, but
to him. Therefore both our love to God and subjection to him must
still be preserved.
[1.] Our love. You must not think of the Father that he is all
wrath, severe and inexorable, and his favour not to be gained but
upon hard terms. No ; if he himself had not loved us, we could never
have had Christ for our Kedeemer. All things are of him, not only
in a way of creation, but redemption ; and one great end of sending
Christ was to show the amiableness of the divine nature. Christ
himself was sent by the Father : John iii. 16, God so loved the
world, that he sent his only-begotten Son ; 2 Cor. v. 19, God was
in Christ, reconciling the world to himself, not imputing their
trespasses to them ; Rom. viii. 32, God spared not his own Son,
but delivered him up for us all.
(2.) Our subjection and obedience : Rev. v. 9, Thou hast redeemed
us to God by thy blood. His ancient right in us is not disannulled,
but promoted. We are redeemed to his service and obedience. See
1 Cor. vi. 19, 20, Which are God s, viz., by a right beneficial, as a
further obligation. God is the efficient and final cause of all things ;
therefore, still our subjection to God and love to God must be pre
served.
2. I observe, that the expressions here used imply returns as well
as receipts. Look to the expressions in both clauses, either concerning
the one God or the one Mediator. The one God : From him are all
things, and we by him, or for him. As from his bounty and good
ness, so for his honour and service : Prov. xvi. 4, God hath made all
things for himself ; 1 Cor. x. 31, Whether ye eat or drink, or what
soever ye do, do all to the glory of God. Whether it be in a way of
SERMON UPON 1 CORINTHIANS VIII. 6. 265
nature or grace, all things come of God. These words do especially
concern Christians. All matters of grace come from the Father to us
for "his glory ; all things that belong to the new creation, as appeareth
by the last clause ; we by him, et? dvrbv, or for him. See Eph. i. 12,
That we should be to the praise of his glory. So for what is said of
the Mediator ; and one Lord, Jesus Christ, by whom are all things ;
that is, which we receive from God ; and we by him ; that is, all
the services which we return to God again. Not only blessings come
from the Father to us, but we also must return duty and service to
God by the same Mediator. Receipts come from God by Christ, and
returns go back by Chris* to God. Which is to be noted by them
who are all for receipts, but think not of returns ; and also by them
who own God in their mercies, but make returns in their own name.
No ; all that duty which we perform to God is by the Mediator. All
Christianity is a coming to God by Christ, Heb. vii. 25. If we believe
in God, it is by him : 1 Peter i. 2, By whom we believe in God. I
we love God, it is in Christ. If we pray to God, it is in and through
him : Eph. ii. 18, For through him we both have an access by one
Spirit unto the Father. If we praise God, it is in and by Christ :
Phil. i. 11, Being filled with the fruits of righteousness, which are
by Jesus Christ, to the glory and praise of God. Otherwise our
duties are not acceptable and pleasing to him.
3. I observe, that in the receipts we expect from God there is great
encouragement to expect them ; for God is represented as a fountain of
grace, as a father, as a God and father, that acts by a mediator, whose
merit is expressed as large as the Father s power.
[1.] As a fountain of grace. He is the supreme cause of all things,
from whom all creatures have their life and being ; a fountain ever-
flowing, and overflowing. What can we ask of him which he is not
able to do ? Ps. Ivii. 2, I will cry unto God most high, unto God that
performeth all things for me/ If it be pardon of sin or the gift of the-
Spirit, if subduing enemies or everlasting salvation, he is able to give
it you. If it be strength against temptations, or grace to serve him
acceptably, you come to a God from whom are all things. When a man
seriously worshippeth God, he turneth his back upon all other things,
and turneth his face to God as the supreme lord and fountain of all happi
ness. You may with confidence present your petitions to him that can
perform all things.
[2.] -You come to God as a father. If you take it personally, it is
comfortable to come to him as the Father of our Lord Jesus Christ, Eph.
iii. 14 ; or essentially, as a father of the whole family of the faithful,
He loveth us dearly. We have the supreme God for our father, and
shall not we trust in him ? 2 Cor. vi. 18, And I will be a Father unto
you, and you shall be my sons and daughters. Who would distrust a
father, and an omnipotent father ? When we remember not only his
sufficiency, but his love to us and our interest in him, we make our
addresses to him with confidence. Who may be confident if not the
children of such a father ?
[3.] This fatherly goodness and all-sufficiency is engaged for our
relief by the Mediator. As all things are from the Father, so all things
are by him ; that is, purchased and bought by his merit. The extent
266 SERMON UFON 1 CORINTHIANS VIII. 6.
and virtue of his merit is expressed as largely as the Father s power.
If we believe in God as an all-sufncient fountain of grace, we believe in
Christ as an all-sufficient mediator : John xiv. 1, Let not your hearts
be troubled ; ye believe in God, believe also in me ; 1 John ii. 23,
He that acknowledged the Son hath the Father also/ Besides this,
Hhe veil of Christ s flesh doth break the beams of his terror to those that
behold his excellencies and rejoice in them. By that we are encouraged
to come to God for the Mediator s blessing, which is the pardon of our
sins : Mat. i. 21 , He shall save his people from their sins ; and Acts
iii. 26, God hath sent him to bless you, in turning away every one of
you from your sins. One great petition which we have to put up to
God is for the pardon of sin. This is a principal suit, which sinful
man hath daily to present to God. Now, when we are sensible of sin,
how comfortable is it to come to God in the name of this Lord and
Mediator, who came on purpose to take away sin, and hath satisfied
"God s justice, and merited God s favour and mercy for us, and liveth in
heaven to plead the merit of his sacrifice ?
[4.] As we are encouraged greatly to expect the graces and favours
needful, so we are as deeply engaged to the returns of love, service, and
obedience ; and that not only as obliged in point of gratitude, but as
inclined, suited, and fitted; for as we are for God, so we are by him.
I say, we are obliged in gratitude for the many blessings which are pro-
cured and conveyed to us by the Mediator. If we have all things from
God, and all things by him, and we Christians, more than ordinary
creatures, surely we should in a singular manner fulfil his will and seek
his glory : 2 Cor. v. 14, 15, For the love of Christ constraineth us ;
because we thus judge, that if one died for all, then were all dead; and
that he died for all, that they that live should not henceforth live unto
themselves, but unto him which died for them, and rose again. And
not only are we obliged, but enabled and inclined. We for him ;
there is our duty in the first clause ; we by him, there is our help :
Eph. ii. 10, We are his workmanship in Christ Jesus, created unto
food works. Not only by him/ so as to perform it acceptably, but
y him so as to perform it cheerfully and with all readiness of mind.
It relateth to our assistance as well as our acceptance. There is the
Spirit to help our infirmities, which is shed on us abundantly, through
Jesus Christ our Lord, Titus iii. 6. So we are by him/ that is,
are fitted for the service of God, and put into a capacity to please
him.
IV. Who are the parties interested in these comforts, and most con
cerned in these duties.
The apostle saith here, To us there is but one, God and one Lord;
meaning to us Christians; all those that own God, and worship God by
the Mediator : Heb. vii. 25, Wherefore he is able also to save them
to the uttermost that come unto God by him/ Who are they ? Some
will not come to God ; others, not by him. They, and they only, are
the persons that enjoy the benefit of this mediation, who come to God
by him ; and that two ways
1. They come to God by him who take upon them the profession of
being his servants, and obedient subjects in Christ. The bare profes
sion bringeth us somewhat nearer to God. Thus the people of Israel
SERMON UPON 1 CORINTHIANS VIII. & 267
are said to be a people nigh unto God, Ps. cxlviii. 14. They were a
step nearer to God than the Gentiles. So the profession of Christianity
bringeth us near unto God : Who were sometime afar off, but now
are made near by the blood of Christ/ Eph. ii. 13. Before they were
afar off from God, from his church, his covenant, and communion with
him in his ordinances. Surely it is some advantage to come so near to
God by Christ as to have union and communion with the visible church
of Christ. They a*e in that society and community of men who are
under God s special care and government above the rest of the world,
and where they enjoy the means of salvation, and such ordinarily by
which God useth to convey his choicest blessings. These have a bene
fit above those who are wholly without the church, as having an offer
of the gospel-benefits, though not a right to them. They are nearer
at hand, and in grace s way, and may sooner understand that Christ is
a means chosen and used by God to bring home sinners to himself ;
and by the Christian doctrine current amongst them, which they know
and profess to believe, have a dogmatical faith, at least, that God is the
supreme fountain of all happiness, and Christ the only way to him ;
and have the common, conditional, pardoning covenant sounding in
their ears continually, wherein God offereth to be a God and Father
to them in Christ, and telleth them what he will be and do, to and
for all those that do come in and submit to this covenant.
2. Those come to God by him who really enter into the evangelic
estate, and are converted by an unfeigned repentance towards God, and
faith in our Lord Jesus Christ, Acts xx. 21. Kepentance respects
God as our supreme Lord -and chief happiness, and faith our Lord
Jesus Christ as the only one Mediator. When you turn from sin, self,
and Satan unto God, then you come to him ; for certainly the farther
we depart from sin, the nearer we come to God. Now this coming is
by Christ. The sinner that is turned from the creature to God, and
from sin to holiness, is also turned from self to Christ, who is the only
means of our recovery, by his merit and efficacy reconciling us to God,
and changing our hearts : by the one restoring us to his favour, by the
other to his image. Therefore a turning ourselves from our sins, with
a resolution to forsake them, without a reflection upon Christ, is but a
natural religion, not evangelical. The evangelical religion is a coming
to God by Christ, or, as it is described by the apostle, Heb. x. 22, * A
drawing nigh with a true heart, and in full assurance of faith, having
our hearts sprinkled from an evil conscience, and our bodies washed
with pure water. Those that are justified by the merit and sanctified
by the Spirit of Christ, and fully resolving entirely and unfeignedly upon
the duties of the gospel, depending upon the promises thereof, these
indeed have one God for their Father, and one Lord Jesus Christ for
their Redeemer and Saviour. Till a man be renewed and reconciled,
sanctified and pardoned, he is unfit for God, and incapable of salvation,
or any present communion with God. What can we expect from him,
and how insufficient are we for either of these two works, to renew our
souls and reconcile them to God ? What can we do to satisfy justice,
or break the love of sin in our souls ? Therefore the Lord Jesus hath
undertaken the office of being the Redeemer and Saviour of the world,
by his sacrifice, merit, and intercession. We must be pardoned and
268 SERMON UPON 1 CORINTHIANS VIII. 6.
accepted, and only by him must we come to God. If your repentance
towards God and your faith in him be sincere, you shall have all the
blessings of the new covenant. In short, obedience and the love of God
was the primitive holiness for which we were created, and from which
we fell. We, by repentance, are willing to return to this again, and
therefore depend upon a saviour and sanctifier, that we may be recon
ciled and renewed, and so are said, in this general sense, to come to God
by him.
Secondly, More particularly we are said to come to God by Christ
three ways
1. In the exercise of our graces. I shall instance in the three
radical ones, which constitute the new creature faith, hope, and love ^
for in the exercise of these communion with God doth consist.
[1.] Faith seeth God in Christ, as sitting upon a throne of grace,
ready to give out all manner of grace, and seasonable relief to penitent
believers in all their necessities and temptations and duties. Well, then,
boldly trust him and depend upon him. Thus we come to God by
Christ : 2 Cor. iii. 4, Such trust have we through Christ to God-ward ;
1 Peter i. 21, By him we believe in God. This is living by faith in
Christ, so often spoken of in scripture. When you make use of him
in all your wants, duties, and difficulties, expecting your Father s love
and blessing to come to you through him alone, and the Spirit that
must help you and assist you in all your infirmities and temptations,
as coming from the Father and the Son ; not only procured, but given
by him your head. In all your doubts, fears, and wants, you go to
him in the Spirit, and to the Father by him, and by him alone ; this is
living by Christ.
[2.] Love, which vents itself in a desire of full communion with
God and delights in him. Desire is a coming to God, or a following
hard after him ; delight is an adherence to him, as satisfied with so
much as we enjoy of him. Our enjoyments here are partial, and
therefore our delight is very imperfect ; but yet, such as it is, it begets
a study to please God and fear to offend him. Our Father is in heaven,
but on earth we have a glimpse of him, enough to make him amiable
to the soul : Ps. xvii. 15, As for me, I will behold thy face in right
eousness ; I shall be satisfied when I awake with thy likeness. Thus
we love him through Christ or in Christ ; for we study Christ to see
the goodness and amiableness and love of God in him : Eph. iii. 17-19,
That Christ may dwell in your hearts by faith, that ye, being rooted
and grounded in love, may be able to comprehend with all saints what
is the breadth and length, and depth and height, and to know the love
of Christ, which passeth knowledge ; that ye might be filled with all
the fulness of God/ A condemning God is not so loved as a gracious
and pardoning God. Surely we love him more as a father than as a
judge. And it is the Spirit of Christ which maketh us cry Abba,
Father ; not only thereby expressing our confidence and dependence,
but affection : Gal. iv. 6, Because ye are sons, God hath sent forth
the Spirit of his Son into your hearts, crying, Abba, Father.
[3.] Hope. We come to God as we longingly expect the full fruition
of him. Love puts us upon seeking after God. But alas ! upon earth
we do but seek ; in heaven we expect to find. Hope causeth us to hold
SERMON UPON 1 CORINTHIANS VIII. 6. 269
on, seeking till we find, and get nearer to him, and maketh us resolve
that it is better to be a seeker than a wanderer ; to wait till the delight
of love be perfect, than to turn the back upon God and his ways. We
cannot have Mount Zion in the wilderness. For the present, Christ
doth but guide us to the land of promise ; we have a refreshing by
the way, manna in the wilderness ; but not Canaan in the wilderness.
Earth at the best will not be heaven. Our perfect blessedness is when
God is all in all. For the present, as God is seen but as in a glass, so
he is proportionably enjoyed. The devil, the world, and the flesh, are
not perfectly overcome, and therefore we have but little of God. And
the ordinances cannot convey him all to us, while his interest is so
crowded up in our hearts, but we wait, and look, and long till we have
more. Our only coming now to him is by hope, and that partial enjoy
ment of his love which we attain unto makes us look for more. The
new nature inclineth us to hope ; for they that love God will desire to
be more like him, and to get more of him. And our experience quick-
eneth our hope, Kom. v. 4. But all is by Christ. The apostle saith,
The Lord Jesus himself hath given us everlasting consolation, and
good hope through grace, 2 Thes. ii. 16. As at first he inclined us
to set our hearts on another world, and lay up our hopes in heaven,
and to part with all things seen for that God and glory which we
never saw, which otherwise, by reason of unbelief and sensuality, we
should never have done ; so still he inclineth us to hope and wait in
the midst of difficulties and disappointments, and encourageth us by
his tenderness and constant pity: Jude 21, Keep yourselves in the
love of God, looking for the mercy of our Lord Jesus Christ unto
everlasting life.
2. This coming to God is by all divine ordinances or acts of worship.
The use of our liberty to approach to him in these duties is one special
way of corning to him by Christ. To come to him in the word as our
teacher, in the Lord s Supper as the master of the feast, in prayer as our
king and almighty helper, is a very great privilege and comfort.
Certainly if at any time, then we come to God. We come to him in
worship ; for then we turn our backs upon all things else, that we may
present ourselves before his throne. But now thus we can only come
by Jesus Christ. t If we come to receive a blessing in the word, we
come to receive the fruits of his purchase : John xvii. 19, And for
their sakes I sanctify myself, that they also may be sanctified through
the truth ; Eph. v 26, That he might sanctify and cleanse it with
the washing of water by the word. If we come to the Lord s Supper,
that duty was instituted for the remembrance of Christ, that his flesh
might be meat indeed, and his blood drink indeed. But especially in
invocation or solemn calling upon God in a way of prayer or praise,
into which all duties issue themselves.
[1.] In a way of prayer. The mediation of Christ doth especially
respect that duty, and you must put your suits into his hand if you
mean to speed : John xvi. 23, Whatsoever ye shall ask the Father
in my name, he will give it you. There is no speaking to God or
hoping for anything from God but by Christ. Having such a mediator
to present our desires and requests, we may come boldly to him. The
Father is well pleased with these requests. We cannot have sufficient
sense enough of our unworthiness and his worth and merit.
270 SERMON UPON 1 CORINTHIANS VIII. 6.
[2.] In a way of praise : Col. iii. 17, Whatsoever ye do in word or
deed, do all in the name of the Lord Jesus, giving thanks to God and
the Father by him/ All the success of our lawful undertakings or
expectations is to be ascribed to God through Christ. All good things
derived to us from God as the prime author is by Christ s media
tion : Eph. v. 20, Giving thanks always for all things unto God and
the Father, in the name of our Lord Jesus Christ/ For all things,
temporal, spiritual ; success of all ordinances, providences. His merit
procured the mercy, and maketh the duty acceptable.
3. We come to God in the practice of all commanded duties. A
Christian is always with God ; he liveth with him, and walketh with
him. He that is a stranger with God in his ordinary conversation can
never be familiar with him in his worship ; and the grace of faith, hope,
and love are acted, not only in worship, but ordinary practice. Whilst
having a deep sense of an invisible God, and a constant aim at an in
visible world, love doth level and direct all our actions, that we may
please this God, and attain the happiness of that unseen world. Every
righteous action is done in obedience to God and an aim at heaven,
either by a noted thought or the unobserved act of a potent habit.
Sure I am that a great part of our communion with God is carried on
in our ordinary conversation : 1 John i. 7, But if we walk in the light,
as he is in the light, we have fellowship one with another/ And every
holy action is a step towards heaven, as every sinful one is in itself
a step to hell. Now this can only be by Christ. Unless we are in
him, and be assisted by his Spirit, how can we bring forth fruit unto
God ? Phil. i. 11, Being filled with the fruits of righteousness, which
are by Jesus Christ, unto the glory and praise of God/ He is the root
of your life, and you live as upon him and by his life. The apostle saith
in one clause that we are for him, in the other that we are by him ;
whole we, not only some actions of ours, but God hath put our life
into his hands ; and because he liveth, we live also/ John xiv. 19.
We do not use Christ only at our need, but as the branches the root,
or the members the head. We can do nothing apart from him, but
in all businesses and in all conditions we must live in him to God.
Now this is to come to God by Christ.
Use 1. To press us to improve this for our comfort and use.
1. It is an encouragement in our expectations from God, and those-
communications of grace which he exhibiteth to us in the covenant of
grace ; for here is one God and Father, from whom are all things, and
one Lord Jesus, by whom are all things/ God is set before you as an
all-sufficient fountain of grace, and Christ as an all-powerful mediator.
[1.] Here is one God and Father, from whom are all things/
Where shall we find comfort if not in God ? He can supply all our
wants, cure all our diseases, overcome all enemies, deliver us out of all
dangers. God in the new covenant is represented under the notion of
God all-sufficient, Gen. xvii. 1. He offereth himself under that notion
to engage us to trust him alone. The people of God gather it from
their covenant interest : Ps. xxiii. 1, The Lord is my shepherd, I shall
not want/ So elsewhere there is an infinite latitude in the object of faith.
This one God and Father is every way sufficient to do us good. No
pain so great but he can mitigate and remove it ; no danger so dreadful,
SERMON UPON 1 CORINTHIANS VIII. 6. 271
so likely, but he can prevent ; no misery so deep but he can deliver us
from it ; no enemies so strong but he can vanquish them ; no want
that he cannot supply. When we have a want God cannot supply, or
a sickness that God cannot cure, or a danger that he cannot prevent, or a
misery that he cannot remove, or enemies that are too hard for him,
then you may yield to despondency of heart. Choose God for your
portion and chief happiness, and you shall want nothing ; whatever
faileth, we have an all-sufficient God still to rejoice in and depend
upon. See how largely God expresseth himself in the offers of his
grace: Ps. Ixxxiv. 11, For the Lord God is a sun and shield; the
Lord will give grace and glory : no good thing will he withhold from
them that walk uprightly/ We are subject to dangers and perils from
enemies bodily and spiritual ; he is our shield. We want all manner
of blessings ; now he will give us all things that truly belong to our
happiness ; he will be a sun to us : a shield here, a sun hereafter : I am
thy shield, and exceeding great reward. If he be a reward, and a great
reward, it cannot come short of heaven s glory, and that eternal happi
ness which is an aggregation of all blessings. Then our sun shall be
in his meridian, and shall fully and for ever shine upon the saints. It
followeth there, Grace and glory will he give. He will restore what
we lost in Adam, the image of God, the favour of God, and fellowship
with God, and bestow upon us a blessedness which possibly we should
not have had if Adam had stood eternal life and rest in heaven, grace
to bear our expenses to heaven, and glory at the end of the way : all
manner of light, life, and comfort. See one place more : 2 Peter i. 3,
According to his divine power hath he given unto us all things that
pertain to life and godliness. Whatever pertaineth to life, that is, life
spiritual, the substance of every saving grace, though not the full
measure ; also a right to what may enable us to honour God in practice,,
either to an holy heart or an holy life.
[2.] Here is a complete and powerful mediator. And
(1.) Hereby we see God in our nature, and so nearer at hand, and
ready to help us. God is become our neighbour, yea, as one of us, bone
of our bone, and flesh of our flesh. That made Laban kind to Jacob,
Gen. xxix. 14. Though he hath removed his dwelling into heaven
again, yet it is for our sakes and for our benefit ; our nature remaineth
there at the right hand of God : Heb. iv. 14, Seeing then that we
have a great high priest that is passed into the heavens, &c.
(2.) God in our nature was abased, crucified, made sin, made a
curse for us, that he might pacify the justice of God, and reconcile us
to him. So that, besides the infinite mercy and power of God, there is
the infinite righteousness and everlasting redemption of a mediator.
God offended with man is fully satisfied with the ransom paid for
sinners by Christ : Mat. iii. 17, This is my well-beloved Son, in whom
I am well pleased.
(3.) God, having laid such a foundation, and bestowed so great a
gift upon us, will not stick at anything which is necessarily required to
make us fully and eternally happy : Kom. viii. 32, He that spared not
his own Son, but gave him up, &c., shall he not with him freely give us
all things ? Here in the text it is said, All things are by him ; such
abundant provision hath he made for man s salvation. Surely here is
272 SERMON UPON 1 CORINTHIANS VIII. 6.
a broad foundation for our comfort and hope. Here is God appeased,
the works of the devil dissolved, our wounded natures healed, our
enemies vanquished by him as the captain of our salvation, the church
defended and maintained by him as supreme head and pastor, all kept
quiet by him between God and us as our agent and advocate ; and,
finally, he will bring us into the immediate presence of God, that we
may remain with him for evermore.
(4.) Besides the dignity of his person, consider the suitableness of
his office to our necessity. The dignity of his person must not be over
looked, for he is God-man, and therefore he is accepted by the Father,
and may be relied upon by us : Heb. ix. 14, How much more shall the
blood of Christ, who through the eternal Spirit offered himself without
spot to God, purge your consciences from dead works, to serve the
living God ? Besides the institution there is an intrinsic value, Acts
xx. 28, it is called the blood of God. But what a suitable as well
as valuable a remedy do his offices of king, priest, and prophet make
him I By these three offices he exerciseth the office of mediator. The
three offices are alluded unto : John xiv. 6, I am the way, the truth,
and the life. The way as a priest, truth as a prophet, life as a king.
The way, because he hath removed the legal exclusion ; we were fugitives
exiled. And then truth to direct us, and give us the knowledge of God s
nature and will. The life, to begin a life of grace in us by his Spirit,
which shall be perfected in heaven. So 1 Cor. i. 30, But of him are ye
in Christ Jesus, who of God is made unto us wisdom, and righteousness,
and sanctification, and redemption. All the offices of Christ are there
expressed with a suitableness to our misery. Wisdom as a prophet to
cure our ignorance and folly. We had no true sense of the evil we
deserved, nor the good we wanted, nor of the way to remove the one or
obtain the other, but he convinceth and instructeth us in all these things.
We lie also under the guilt and power of sin ; that is our second
necessity ; and so Christ is made righteousness and sanctification as a
priest ; for he gave himself to cleanse us from sin, Eph. v. 26. We are
also liable to many miseries introduced by sin, yea, under a necessity of
dying and perishing for ever ; therefore Christ is made redemption
as a king, and as captain of our salvation at length fully redeemed us
from all evil : Kom. viii. 23, And not only they, but ourselves also,
which have the first-fruits of the Spirit, even we ourselves groan within
ourselves, waiting for the adoption, to wit the redemption of our bodies ;
Luke xxi. 28, And when these things begin to come to pass, then lift
up your heads, for your redemption draweth nigh : Eph. iv. 30, And
grieve not the Holy Spirit, whereby ye are sealed to the day of redemp
tion. Thus you see how amply we are provided for in Christ. It may
as well be said, By him are all things, as it may be said of the
Father, From whom are all things/
2. Another improvement is to engage and encourage us to make
those returns of love, worship, and obedience, service and glory, which
are expected and required of us. There is something which reflecteth
from us upon God, from all this grace and mercy, which God dispensed
by the Mediator. We must be for him, and we must be by him. It
is more than if it were said, We must serve him, glorify him. We in
our whole capacity ; we must be whatever we are, and do whatever
we dc, to God, and for God, by the Mediator.
SERMON UPON I CORINTHIANS VIII. 6. 273
[1.] We must enter into covenant with him, and give the hand to
the Lord, and consent to be his : Isa, xliv. 5, One shall say, I am the
Lord s ; another shall call himself by the name of Jacob ; and another
shall subscribe with his hand unto the Lord. They should enter
their names to God to be entered into his muster-roll, or listed among
the faithful that belong to him, and are listed for his service; a
member of that body whereof Christ is head, a subject of that kingdom
whereof Christ is king : 2 Cor. viii. 5, it is said, But first gave their
own selves unto the Lord ; Bom. xii. 1, Present your bodies a living
sacrifice, holy, acceptable to God, which is your reasonable service.
Christ gave himself a sin-offering, and we give up ourselves a thank-
offering.
[2.] There must be a strong love to God ever at work in our hearts,
levelling and directing all our actions to his glory ; and this love must
be an impression of the love showed to us by Christ, a thankful sense
of his mercies and benefits : 1 John iv. 19, We love him, because he
loved us first ; 2 Cor. v. 14, The love of Christ constraineth us. Love
is an earnest bent and inclination of heart towards our chief good and
last end, and its effect and work is to devote ourselves to his service,
will, and honour, longing after more of God, and continually seeking
for it : Ps. Ixiii. 1, God, thou art my God ; early will I seek thee :
my soul thirsteth for thee, my flesh longeth for thee in a dry and
thirsty land where no water is. A soul that hath chosen God for its
portion cannot want him, nor be long without him, nor satisfied with
any partial enjoyment of him, therefore still seeketh for more. The
main work of this life is a desirous seeking after God, and getting
nearer to their last end by all the means which God hath appointed us
to use.
[3.] There must be a constant study and care to please, honour, and
glorify this God : Acts xxvii. 23, Whose I am, and whom I serve.
If we be dedicated to Godj there must be conscience of our dedication,
that we may live unto God : and this not now and then, but in our
whole course. All our faculties, bodies, souls : 1 Cor. vi. 1,9, 20,
What ! know ye net 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?
ye are bought with a price ; therefore glorify God in your body and
in your spirit, which are God s. Estates : Kom. xiv. 7-9i, For none of
us liveth to himself, and no man dieth to himself : for whether we live,
we live unto the Lord ; and whether we die, we die unto the Lord:
whether we live therefore, or die, we are the Lord s. For to this end
Christ both died, and rose again, and revived, that he might be Lord
both of dead and living ; Phil. i. 21, To me to live is Christ. All
our actions, not only in solemn acts of worship, but in our ordinary
conversations, must be directed to him : Zech. xiv. 20, 21, In that
day there shall be upon the bells of the horses, Holiness to the Lord ;
and the pots in the Lord s house shall be like the bowls before the
altar. Yea, every pot in Jerusalem and in Judah shall be holiness to
the Lord of hosts.
VOL. XVIIL
SERMON UPON 2 CORINTHIANS IV. 18.
Wliile we look not at the things luhich are seen, but at the things which
are not seen ; for the things which are seen are temporal, but the
things which are not seen are eternal. 2 COR. iv. 18.
IN the context the apostle is giving an account why he fainted not
under the labours and afflictions of the gospel. There is a threefold
reason given
1. The present benefit of afflictions, ver. 16. As much as these
labours and afflictions did diminish and infringe the comforts of the
animal life, so much the state of the spiritual life was advanced and
increased. Oh ! it is a blessed thing when the inward man groweth
more fresh and lively.
2. Because those afflictions did increase the hope of the life of glory,
and were a blessed means to make it more sure and nearer ; where
there is a perfect opposition between the present and future state.
Here an affliction for a moment ; there an eternal weight of glory.
Here afflictions are light; there it is /3apo? SO^T;?, a state that will
bear weight, V7rep(3o\r]v el? vTrep@o\r)v, an excellently excellent : * A
far more exceeding and eternal weight of glbry.
3. The third reason is taken from the subject, as the former respec
ted the object. His mind was wholly intent upon better things ; not
upon temporal and visible, but upon heavenly and eternal : While
we look not at the things which are seen, but the things which are
not seen ; for the things which are seen are temporal, but the things
which are not seen are eternal.
Wherein you may observe-
1. A distinction between two sorts of things ; some seen, some not
seen.
2. A suitable respect to either. There is an overlooking of the one,
a looking to the other.
3. The reason of this different respect : For the things that are seen
are temporal ; and the things that are not seen are eternal.
1. The distinction may be explained thus (1.) The things seen are
such as are liable to present sense ; and they are of two sorts either
comfortable to the present life, or uncomfortable. Comfortable, as
riches, pleasure, and honours ; uncomfortable, as poverty, disgrace,
pain, torment, persecution. In short, either the allurements or affright-
ments of sense. (2.) There are things unseen. Some things are
invisible by reason of their nature, some by reason of their distance.
SERMON UPON 2 CORINTHIANS IV. 18. 275
Some by reason of their nature, as God and all spiritual things ; some
by reason of their distance, as the recompense of reward or eternal life ;
these latter chiefly. God, who maketh the promise, is unseen, and the
time when the promise of eternal life shall be made good is to come ;
and there are many difficulties between hoping and having ; yet these
things, the joys of the other world, were the objects of the apostle s faith
and hope.
2. The different respect to either. The respect is denied to things
seen, We look not/ &c., but strongly asserted as to things unseen, We
look at things that are not seen. There is a despising or not thinking
of the world and the comforts thereof, the losses and sufferings thereof,
but an earnest thinking of the world to come. The word is CTKOTTOVVTWV,
which implieth not only a looking, or minding of them, but a making
of them our scope, our last end, and the mark which we aim at.
Only note, that the act is not simply denied as to things seen, but
comparatively, in comparison of that heavenly joy and glory which is
promised. So we look not at these things ; the world s honour or dis
honour, the commodities or discommodities of this life, which we daily
see before our eyes, have little influence upon us, 1 Cor. vii. 29-31.
So all our acts are non-acts. To mourn for sin as if we mourned not,
to rejoice in Christ as if we rejoiced not, to use ordinances as if we used
them not, is a great fault ; for these are the things we should look to,
as the way to heaven. But to mourn 1 for worldly losses, or rejoice in
worldly comforts, to use this life as not over-using it, that is a great
duty and a blessed frame of spirit. Open the eye of faith, but shut that
of sense.
3. The reason of this different respect the one temporal, the other
eternal, TO, /3Xe7ro/iem, -irpoa-Kaipa ; as Heb. xi. 25, Trpoo-tcaipov a?roX-
ava-iv, The pleasures of sin for a season. The good things of
the world are temporal, both as to their continuance and their use.
To their continuance ; the good and evil of the world is soon over, and
therefore should have little influence upon us. The evil : This light
affliction, which is but for a moment. The good, Heb. xi. 25, they
are but for a season, and nothing that is but for a season can satisfy a
gracious heart. They are temporary as to their use. The use of all the
good things in this world is only to be serviceable to a man in his passage
to eternity : Deut. xxiii. 24, When thou comest into thy neighbour s
vineyard, then thou mayest eat grapes thy fill, at thine own pleasure ;
but thou shalt not put any in thy vessel ; 1 Tim. vi. 7, * We brought
nothing into this world, and it is certain we can carry nothing out ;
Eccles. v. 15, He shall take nothing of his labour which he may carry
away in his hand. And on the other side, ra ^ fZXeiropeva alavia,
The things which are not seen are eternal; and so, so much as
eternity exceedeth time, these blessed things exceed temporal trifles,
and therefore should be more valued by us. The greatness of heavenly
things is expressed in the former verse ; here, the duration of them.
We can part with nothing here equal to what we expect hereafter.
Doct. A man can easily do and suffer anything for God who hath
made things unseen and eternal his great scope and aim.
Here I shall inquire (1.) What it is to make these eternal things
our scope and aim ; (2.) Give you the reasons why such an one hath
1 Qu. not to mourn ? ED.
276 SERMON UPON 2 CORINTHIANS IV. 18.
an advantage above other men, and can more easily do and suffer great
things for God.
First, Let us open this looking.
First, It implieth faith, or a believing the reality of these invisible
things, that there are eternal and glorious things to be enjoyed after
this life. Certainly an object, though never so glorious, cannot be
seen without eyes. Now faith is the eye of the soul, without which
we can have no prospect of the world to come. Therefore faith is
defined to be, Heb. xi. 1, The substance of things hoped for, and the
evidence of things not seen. Without faith, reason is shortsighted,
and there is a deep mist upon eternity, 2 Peter i. 9. Keason is acute
enough in discerning what is noxious and comfortable to the present
life, good for back and belly ; but it seeth little of anythiog beyond
this present world, so as to quicken us to make any preparation for
death and eternity. The mind hath no eyes to look beyond the mists
and clouds of this lower world, but such as the Spirit of wisdom and
revelation is pleased to give us, and cannot believe the reality of the
unseen glory until in his light we see light, Eph. i. 17, 18. Alas !
the wisest part of mankind are taken up with toys and childish trifles
in comparison of these invisible things. The sweetness of honour,
wealth, and pleasure is known easily by feeling, and therefore known
easily, and known^ by all ; but few can see the reality and worth of
these unseen things. Though heaven and glory be talked of in their
hearing, yet they know it not It is quite another thing when it is
represented to us in the light of the Spirit. None discern the worth
of these things but those that have the eagle eye of faith, that can
pierce above the clouds to the seat of the blessed. Faith is like a
prospective-glass, by which we see things at a distance. Others only
mind things at hand, things that may be seen and felt. Compare
lumen fidei y the light of faith, with the light of sense. That one
degree of light, the light of sense, can only discern things near us,
present with us, and before our eyes. Those things which lie out of
the view of sense make no impression upon them. They see nothing
but these corporal things, which even dogs and horses see as well as
they ; as, for instance, that it is good to eat well, and drink well, and
sleep well, to be at liberty and enjoy our pleasure, or mind our busi
ness here in the world, and thrive and prosper, and do well according
to heart s desire ; but the light of faith will discover that there is no
such danger as perishing for ever, no such worth in anything as there
is in salvation by Christ, no such business of importance as seeking
after eternal life ; that all the gay things of sense are but as so many
May-games to this happiness, all the terrible things in the world but
as a flea-biting, all the business of the world but as a little childish
sport at push-pin in comparison of working out our salvation with fear
and trembling. Much of Christianity lieth in opening the eye of faith
and shutting that of sense. Faith can look through all the clouds
and changes of this world to those eternal, perpetual, solid good things
which God hath prepared for them that love him, and so can the better
contemn all those perishing vanities which the world doteth upon.
This is that which is called in the text looking and not looking, &c.
The next degree of light is lumen rationis. Reason can only guess
SERMON UPON 2 CORINTHIANS IV. 18. 277
at future contingencies, or at best see things in their causes, and that
it is probable, if nothing letteth, that such and such things will fall
out ; but faith can look through all distance both of time and place,
and the mist of contrary appearances, to things promised, with such
certainty and sure persuasion as if the things we are persuaded of
were at hand: Heb. xi. 13, These all died in faith, not having received
the promises, but having seen them afar off, and were persuaded of
them, and embraced them, and confessed that they were strangers and
pilgrims on the earth ; John viii. 56, Your father Abraham rejoiced
to see my day, and he saw it and was glad. Still it can believe in
hope against hope, and see sunshine at the back of the storm, and
heaven and happiness in the midst of deep afflictions. Compare the
lumen fidei with the lumen prophetice, Rev. xx. 12. They agree in
the common object, such things as are revealed by God ; they agree
in the same common nature, that they see things future and to come
with such clearness and certainty as if they were in being ; they differ,
because faith goeth upon the common revelation which God hath
made to all the saints in scripture ; the other, some special revelation,
made to certain chosen persons. The light of faith affects the heart
with great joy and comfort; the other is usually accompanied with rap
ture and ecstasy. Yea, let us compare it with lumen glorioe, the beati
fical vision, that worketh a change in body and soul, 1 John iii. 2. This
in soul, 2 Cor. iii. 18. There we see him face to face, 1 Cor. xiii. 12 ;
here as in a glass. Though we are not so highly affected with the light
of faith, yet as truly: that nullifieth all sin and misery; this exaspera-
teth the heart against sin, and fortifieth it against misery. Though the
light of faith giveth not as full an enjoyment of God, yet as sure, and
proportionably affecteth the heart, as if we saw Christ in the midst of
his holy ones, and Paul with his crown of righteousness. It puts the
believer s head above the clouds, in the midst of the glory of the world
to come. Once more, this lumen fidei is somewhat like that sight
which God hath of things scientia visionis et simplicis intelligentice.
God seeth all things that may be in his own all-sufficiency, all things
that shall be in his own decree. Faith acts proportionably ; it showeth
all things that may be in the all-sufficiency of God, and though it be
not sure of the event, yet our God is able, Dan. iii. 17, 18. It seeth
all things that shall be in the promises of the gospel, wherein his
decree is manifested ; it realiseth them as if they were already ;
they have a pledge of the blessing when they have the promise.
Now, if we had such a faith, could thus look to things unseen, it
would produce notable effects; a man would be another manner of
Christian.
Secondly, It implieth an earnest hope as well as a lively faith. Hope
irnplieth two things (1.) A frequent meditation ; (2.) A desirous
expectation.
1. Frequent meditation ; for faith is acted by serious thoughts.
Carnal men are described to be those who mind earthly things/ Phil,
iii. 19 ; and again, Who mind the things of the flesh, Rom. viii. 5.
As a man is in the constitution of his heart, so are his musings and
meditations ; for thoughts, being the genuine birth and immediate
offspring of the soul, do discover the temper of it. But those that are of
278 SERMON UPON 2 CORINTHIANS IV. 1&
an heavenly temper and frame do often exercise their minds in heavenly
things. Their happiness lieth there, and their business tendeth thither.
Our Lord telleth us, That where the treasure is, there the heart will
be," Mat. vi. 21. A man s treasure draweth his heart after it ; and
therefore if his treasure be laid up in him, his heart will be there also.
The mind is wholly taken up by these great things, that other things
are little minded by them. But alas ! it is otherwise with the generality
of men. Our thoughts of heavenly blessedness are few and cold. Oh !
that we should throng our hearts with all manner of vanity, when we
have eternity to think upon ; that all the day long we should be regard
ing this perplexing business, that carnal vanity and delight, and
thoughts of heavenly things should be such strangers to us ! Is this
looking to things not seen ? We are continually thinking of what we
love ; worldly men, of gathering and increasing wealth, Luke xii. 17,
18 ; ambitious men, of preferment and applause ; voluptuaries, of
sports and pastimes. Philopcemen, wherever he walked, was thinking
of battles : if he should be assaulted on such a piece of ground, how he
would model and dispose his army for his defence. A Christian should
be thinking of heaven, how he may get thither, and what he shall
enjoy there. They who do not think often, earnestly, and warmly of
heaven and heavenly things, surely have little expectation this way.
They are transported with pleasing sensualities, and have cold thoughts
of the hope of the glory of God.
2. A desirous expectation. Looking is often made the act of hope
in scripture ; as Titus ii. 13, Looking for the blessed hope ; and Phil,
iii. 20, Our conversation is in heaven, from whence also we look for
the Saviour, the Lord Jesus Christ/ And so to look to things unseen
noteth an affectionate and desirous expectation of them. A man may
believe things terrible, and yet he cannot be said to look to them ; that
is, longingly to wait for them. Therefore this looking hath the earnest
ness of hope in it, as well as the firm persuasion of faith. There is a
vehement longing and desire after the actual possession of these things,
without which faith is a dead opinion or a speculative assent ; our hope
is but a few cold ineffectual thoughts, or an hasty wish or a slight
desire, not that earnest looking which the scripture calleth for : Col.
iii. 2, Set your affections on things above, not on things on earth.
There must be lively affections; there must be groaning earnestly,
2 Cor. v. 2 ; longing, and desiring to be with Christ, Phil. i. 23. Affec
tions add a strong bent and poise to the will.
Thirdly, This looking argueth a fixing of the mind upon these things
as our aim and scope, O-KOTTOVVTVWV ; that is the word used. That is our
scope which influences all our actions ; when we do all things to eternal
ends, either nextly or ultimately. That we may obtain eternal life,
that is the great drift, purpose, and business of a Christian. This is
the end of our faith, 1 Peter i. 9 ; the end of our diligence, and of all
our service and waiting upon God, and that which sets us a-work in
our general and particular calling : Acts xxvi. 7, Unto which promise
our twelve tribes, serving God day and night, hope to come. This is
our great ambition, the end of all our labours, 2 Cor. v. 9 ; still to
drive on a trade for heaven, this is the end of our sufferings : 1 Tim.
iv. 12, Therefore we both labour and suffer reproach, because we trust
SERMON UPON 2 CORINTHIANS IV. 18. 279
in the living God. He head spoken of godliness having the promise of
this .life and that which is to come ; therefore this is our aim and scope.
I now come to show you
Secondly, Why such have an advantage above other men, and can
more easily do and suffer great things for God. This appeareth
1. From the object. They that look to things unseen and eternal
are acquainted with greater things than those are whose thoughts, and
projects, and designs, are confined within the narrow bounds of time.
Every one hath a choiceness, greatness, and excellency of spirit,
according to the objects he most converseth withal. We count them
children of mean spirit who converse only with pins and points, and
toys and rattles ; we count those of a meaner spirit that have only a
cow to milk, or a field to till, or a lute to play upon, than those that
have a commonwealth to manage, or to make a little city great. So
those that are gotten upon the mount of eternity can look upon the
most serious business of the world as a mere May-game in comparison
of enjoying God, and living for ever in delightful communion with
him. They that have made eternal things their choice and scope have
this advantage above other men, that they are acquainted with such
excellent things as will darken the glory of all worldly things, and
lessen them in their opinion, estimation, and affection (as a man that
hath looked upon the sun in its brightness, for a while can look upon
nothing else, as being dazzled with the splendour and brightness of
it) ; things invisible, whether present or future, either because of nature
or distance. They can set God against the creature, the terrors of God
against all the terrors of sense, and the everlasting enjoyment of God
against all the delights of sense.
[1.] Things invisible, because of their essence and nature. There
is an eternal God against a poor creature whose breath is in his nostrils,
a God who is all in all, and a creature who is nothing. Nothing in
opposition or contrariety to God or his people : Isa. xli. 11, Behold,
they that are incensed against thee shall be as nothing. Nothing in
comparison with God : Isa. xl. 17, All nations before him are as
nothing ; they are accounted less than nothing and vanity ; Dan. iv.
35, The inhabitants of the earth are reputed before him as nothing.
Nothing by way of exclusion of God ; as the sunbeam is. nothing when
the sun withdraweth, or the sound is nothing when the musician taketh
away his mouth from the pipe or instrument : Thou takest away their
breath, and they die. The creature beareth a big bulk in the eye of
sense, seemeth not only to be something, but all things ; and so long
as we look to things visible, what hope or comfort have we to fasten
upon ? but to a man that looketh to things invisible, the amiableness
and frightfulness of the creature vanisheth into nothing : Heb. xi. 27,
By faith Moses forsook Egypt, not fearing the wrath of the king ; for
he endured, as seeing him that is invisible ; that is, with loss of all
attempted to bring the people out of Egypt. He saw him not by the
eye of sense, but faith. And then all the princes and powers of the
world are as nothing. Alas ! when we see great and most enraged
enemies, our hearts fail within us ; but faith, by closing the eye of
sense, winketh the creature into nothing. On the other side, if a man
had a due sense of God s being, the tempting baits of the world would
280 SERMON UPON 2 CORINTHIANS IV. 18.
scarce be seen ; riches, and honours, and pleasures, would be forgotten,
as if they were not, Prov. xxiii. 5 ; all things would be as nothing in
comparison of him.
{2.] Things invisible because of their distance, as they are future ; so
a believer hath the advantage of other men. They that look to things
invisible and eternal see something to outweigh all carnal allectives or
terrors, and so have more incitations to piety than the world can
afford temptations to the contrary. Take the terrors of sense ; what
is a prison to hell ? the fire wherein God s servants are burnt to ashes,
to the -fire that shall never be quenched and the worm that shall never
die ? Luke x. 4. So take the delights and allurements of sense ; what
are those to the pleasures at God s right hand for evermore ? A man
that looketh to things unseen seeth that the terrors and delights of
faith are far greater than the terrors and delights of sense, and are
more sure and certain. Alas ! the pleasures of the world are but as
dung and dog s-meat to Christ, Phil. iii. 7-9. All the evils are but
as a flea-biting in comparison of the promised glory : Horn. viii. 18,
For I reckon that the sufferings of this present time are not worthy
to be compared with the glory which shall be revealed in us ; and
2 Cor. iv. 17, Our light affliction, which is but for a moment, worketh
for us a far more exceeding and eternal weight of glory ; Heb. x. 34,
Ye took joyfully the spoiling of your goods, knowing in yourselves
that ye have in heaven a better and an enduring substance. They
were liable to violence and rapine, brought before tribunals, &c., yet
all this was nothing to these greater things. As it darkens the glory
of worldly things, so it lesseneth the evil of them.
2. From the subject. They that make eternal things their scope,
they have a new temper of heart. The soul naturally doth run out
upon present things, as the greatest and only realities : That which
is born of flesh is flesh, John iii. 6. Yea, all the while the soul
dwelleth in flesh, and worketh by the senses, these present things will
be a temptation to us. But there is a new bias and bent put upon
them by grace ; there is an eternal principle that carrieth them to
eternal ends. It is called The seed of God/ 1 John iii. 9 ; The divine
nature, which maketh us escape the corruption that is in the world
. Jirough lust, .2 Peter i. 4. Such a nature as giveth eternal riches a due
nralue and esteem. It is an immortal seed, 1 Peter i. 22. Eternal life
is begun in all that shall be saved ; it is working towards its final per
fection. The apostle telleth us, That he that hateth his brother hath
not eternal life abiding in him/ 1 John iii. 15 ; implying that he that
loveth his brother, or hath any grace, hath eternal life begun in him
which is working towards perfection.
3. From the slightness of temptations, when a man once groweth
dead to the impressions of sense. The corrupt heart of man is all for
present satisfactions, and though the pleasures of sin be short and
inconsiderable, yet, because they are near at hand, they take more with
us than the joys of heaven, which are future and absent : 2 Tim. iv. 10,
Demas hath forsaken us, and loved the present world. Esau for one
morsel of meat sold hi^ birthright, Heb. xii. 16. When lust impor
tunately craved a present satisfaction, all future considerations were
laid aside. A little ease, honour, gain, and preferment in the world
SERMON UPON 2 CORINTHIANS IV. 18. 281
makes men part with all that is sacred. Surely the presentness of
things is a great snare ; therefore do afflictions seem too grievous, Heb.
xii. 11, and temptations so pressing. We can taste the delights of the
creature, and feel the pleasures of the flesh ; the happiness of the world
to come is unseen and unknown. Let us eat and drink, for to-morrow
we shall die, is the language of every carnal heart ; therefore it will
not venture upon the practice of duties difficult and distasteful to present
affections, and forego what we see and enjoy upon the uncertain hopes
of what is to come. Present things have more advantage to pervert
the mind than good things at a distance to draw it to God. Here lieth
the root of all temptations ; the inconveniencies of a strict religion are
present, and the rewards are future. Well, this advantage is nothing
to those that can overlook present things, and have their hearts wholly
taken up about things to come. Sense and faith are the two opposite
leaders and captains in the spiritual warfare. All the forces of the
regenerate part are led up by faith ; sense on the other side, marshalleth
all the temptations of the world and the flesh. Sense is all for enjoy
ment and actual possession. To meet it, faith giveth a substance and
being to things to come, and maketh the soul seek out other satisfac
tions and contentments. The strength of the renewed part and success
of the spiritual battle lieth in the liveliness of hope and the certainty
of faith, which maketh these things present which sense would judge
absent. It forestalleth the joys of heaven, that restraints from present
delights may. seem less irksome ; so that a little profit or present
pleasure cannot prevail over that deep sense of everlasting joys and
pleasures that are to come. Take, for instance, Moses : Heb. xi. 24-
26, By faith Moses, when he was come to years, refused to be called
the son of Pharaoh s daughter, choosing rather to suffer affliction with
the people of God than to enjoy the pleasures of sin for a season ;
esteeming the reproach of Christ greater riches than the treasures in
Egypt, for he had respect unto the recompense of the reward. Faith
showeth we shall lose nothing in this world, but we shall have much
better in the other world. Looking to these things sweetens the
bitterness of all crosses, and weakeneth the strength of all temptations :
Horn. viii. 18, For I reckon that the sufferings of this present time are
not worthy to be compared with the glory which shall be revealed in us.
4. From the nature of the scope and end. It is a measure and a
motive.
[1.] It is a measure to direct us how to use all things. When a
man hath fixed his end, he will the sooner understand his way. The
intention is as the eye of the body: Mat. vii. 22, The light of the body
is the eye ; if a man s eye be single, the whole body is full of light.
Every man is made wise by his end, for the end is the measure of the
means. Now, above all other ends, eternity must needs make us wise,
because it is the last end, the most noble end which we can propound
to ourselves ; and so thereby can understand the true measure and value
of all things, in things evil or good.
In things evil, it showeth how really evil things really evil are ; as
in. The weight and grievousness of sin is best known by those eternal
torments which are appointed for the punishment thereof. Present
punishments do somewhat discover it : Now know that it is an evil
282- SERMON UPON 2 CORINTHIANS IV. 18.
thing, and a bitter, that thou hast forsaken the Lord thy God, Jer. ii.
19. Briars and thorns, and sensible smart, will teach us that which
bare contemplation doth not. But if the temporal punishment rnaketh
us know, What an evil thing and a bitter it is, what will eternal do ?
Go ask the damned in hell whether it be a light thing to sin against
God : Mark ix. 44, Where their worm dieth not, and the fire is not
quenched/
Here is the great aggravation of sin, that for temporal trifles they
have lost eternal joys, and run the hazard of eternal pains for the ease,
mirth, and pleasure of a moment. And then for things evil in opinion,
it showeth how falsely we are deluded ; as afflictions, sufferings, and
losses for Christ, death, &c. It much concerneth us to have a true notion
of these things. For afflictions, it showeth that they are not so bad
as the world taketh them to be. They are tedious for the present, but
it is but for a season : 1 Peter i. 6, Wherein ye greatly rejoice, though
now for a season (if need be) ye are in heaviness through manifold
temptations, All things are lessened by having eternity in our minds,
the delights of the world, and the sorrows of the world, 1 Cor. vii. 29.
Since the world passeth away, and the fashion thereof, we should rejoice
as if we rejoiced not, mourn as if we mourned not ; the good and evil
will be soon over. We cry out, How long ? but it is not for ever. It
is grievous, but it is not eternal, it is not hell ; yea, they maybe good :
Ps. cxix. 71, It is good for me that I have been afflicted, that I might
learn thy statutes. All things are good as they help on a blessed eter
nity ; so afflictions may be good. That part of the world that is led
by sense will never endure this, but that part which is led by faith will
easily assent to it. The world is led by sense. Say to a covetous man
that the loss of an estate is good, to a worldly rich man that poverty is
good, to an ambitious man that it is good to be despised and contemned,
to a voluptuous man that it is good to be in pain, to afflict the body
for the good of the soul, they will never believe you. But go to them
that measure all things by eternity, and they will tell you that poverty
maketh way for the true riches, mourning for the true glory, want for
fulness of pleasure at God s right hand, that misery mortifieth sin : 1
Cor. xi. 32, When we are judged we are chastened of the Lord, that
we should not be condemned with the world. Sufferings for Christ :
if we win eternity with the loss of all the world, we are no losers ; for
The world passeth away, and the lusts thereof, but he that doeth the
will of God abideth for ever, 1 John ii. 17. But, on the contrary, it
is a sorry bargain to lose eternity for the enjoyment of all the world :
Mat. xvi. 26, For what is a man profited if he shall gain the whole
world and lose his own soul ? Or what shall a man give in exchange
for his soul ? And then death, the king of terrors; yet it is not feared
by a Christian, because it is an entrance into eternal life ; when he
dieth, then shall he live : John xi. 25, 26, I am the resurrection and
the life ; he that believeth in me, though he were dead, yet shall he
live ; and whosoever liveth and believeth in me shall never die.
Believest thou this ? If we have a sense of this, why should we be
troubled to be unclothed, that we may be clothed upon with immortal
ity and glory ? It separateth us from our worldly friends and benefits,
but bringeth us to God, with whom we shall abide for ever ; it puts an
SERMON UPON 2 CORINTHIANS IV. 18. 283
end to time, that we may enter into eternity ; so that death is ours, 1
Cor. iii. 22 ; a friend, not an enemy ; it maketh an end of sin and sorrow,
to make way for blessedness and glory.
For things good ; good seeming, or good real. Good seeming : There
are many things which the vain deceived world doteth upon, which are
i in pertinencies to our great end; as foolish sports and recreations:
Eccles. ii. 2, I said of laughter, It is mad, and of mirth, What doetb
it ? There are other things which are mere inconsistencies ; as many
evils which we commit for a little temporal happiness. Then real good
things; duties, ordinances, graces, Christ, the favour of God. We
know how to value these things by looking to eternity. The good
things of this world are not valuable only upon a natural account, but
as they are helps to heaven. If they be diversions from eternity, they
are the worst things that can befall us. To be condemned to this kind
of felicity is a part of God s curse : Jer. xvii. 13, They that forsake
thee shall be written in the earth. On the contrary, to have our names
written in heaven is a great blessing : Luke x. 20, Notwithstanding
in this rejoice not, that the spirits are subject unto you ; but rather
rejoice because your names are written in heaven. It is better to
enjoy a little as a help to heaven than a great deal as a hindrance
to it. Oh ! blessed is the man that taketh no further content in the
comforts of this life than they may further his soul to eternity t If an
estate increase upon you, it is most valuable as you may be rich in good
works, and take hold of eternal life, 1 Tim. vi. 18. When your hearts
rest in them without subordination to eternal things, your estate
becometh a snare. Whatever the heart is set upon, if it be not in
order to this end and scope, it is cursed to thee. The spiritual blessing
of all our natural comforts is in order to this last end. But then for
duties ; time spent with God in order to eternity is the best part of
your lives, Acts xxvi. 7. When we are employed in the world, we
make provision but for a few months or days, it may be hours ; but in
converse with God you lay up for everlasting : the throne of grace will
be the more sweet because it is the porch of heaven : ordinances and
public means of grace, a child of God valueth them more than the
greatest worldly advantages : Ps. Ixxxiv. 12, One day in thy courts
is better than a thousand : I had rather be a door-keeper in the house
of my God, than to dwell in the tents of wickedness. But why ?
Because there is trading for eternity ; there he gets a prospect into
heaven, and heareth news of his long home. And then graces ; they
are glorious things, because they are the seed and earnest of eternal
glory. It is called immortal seed, 1 Peter i. 23. When this state is
begun, it cannot be dissolved. And it is called the earnest of the
Spirit : graces as well as comforts are his earnest. By all these things
the Holy Ghost is preparing us for eternity, Kom. ix. 23 ; assuring us
of eternity, Eph. i. 13, 14. And then Christ is valued as the author of
eternal salvation, Heb. v. 9 ; as the means of coming to God, Phil,
iii. 810. Things seen are vilified and contemned by them. Lastly,
the favour of God, that we enjoy here. It is valuable in itself, and as
it is a taste and pledge of our everlasting communion with him : Ps.
xvi. 11, In thy presence is fulness of joy, and at thy right hand
pleasures for evermore ; Ps. xvii. 15, As for me, I will behold thy
284 SERMON UPON 2 CORINTHIANS IV. 18.
face in righteousness ; I shall be satisfied when I awake with thy
likeness. Our taste now assure th us of our everlasting satisfaction.
Thus you see eternity giveth us the true measure whereby to know the
worth and weight of everything.
[2.] It is our motive to quicken us to be more diligent, more exact,
and to pursue after those things with greater vigilancy, industry, and
self-denial. Industry ; a man that will be rich in the world chooseth
apt means, learneth all the ways of thrift, and dexterously pursueth his
purpose ; rising early, going to bed late, piercing himself through with
many sorrows: he beareth it all patiently, because it is his end. A man
given to pleasures chooseth that course of life wherein he may most
enjoy them ; sacrificeth his time, credit, estate, to gratify his end. So
one addicted to honours and advancement ; he tortureth himself with
many carking thoughts and tedious attendances, and projects how to
rise, and to be built a story higher. So a man that rnaketh things
unseen his scope taketh God s way to enjoy them, laboureth for these
things : John vi. 27, Labour not for the meat which perisheth, but for
that meat which endureth unto everlasting life ; and Phil. ii. 12, Work
out your own salvation with fear and trembling. And then we must
use vigilancy, that our lives may not be filled up with impertinencies
and inconsistencies : Eph. v. 15, See then that ye walk circumspectly,
not as fools, but as wise ; Heh. iv. 1, Let us therefore fear, lest a pro
mise being left us of entering into his rest, any of you should seem to
come short of it. And then we must exercise self-denial, denying our
selves in our interests, comforts, ease, peace, life, and all that is dear and
precious to us. The Thessalonians are said to suffer for the kingdom of
God, because in the midst of tribulations and troubles they look for a
future rest : 2 Thes. i. 5, with 7. And so it is said, Heb. xi. 35, They
were tortured, not accepting deliverance, that they might obtain a better
resurrection/ They might have been freed from those cruel pains on
certain conditions, but they would rather wait for God s deliverance
than accept of man s, though it were invisible, and yet so long to come.
They knew in the resurrection God would give them an immortal,
glorious, and blessed life, for a short and miserable one, and recompense
their cruel pains with eternal pleasures.
Use 1. To press us to get this heavenly frame and temper of spirit ;
to look to things invisible as sure and near, and to make them our
great scope ; that all which we do may tend thereunto, and be subor
dinate to eternal life.
1. Kemember we were made for eternity ; for God hath given us
an immortal spirit, which cannot be content with anything that hath
an end. If we had souls that would perish, it would be more justifiable
to look after things that perish. No ; they will eternally survive these
present things : Eccles. xii. 7, Then shall the dust return to the earth
as it was, and the spirit to God that gave it. Here we fly away as a
shadow upon the mountains,, come to act our part up" on the stage of
the world, and are gone ; what is this to endless eternity ? Surely
that estate should be most in our eyes. How do you imagine you
shall live after this life ? When you die, all the thoughts that con
cern the present world perish, and if you did perish too, it were no
such great matter ; but still you live, and enter eternity, and it is sad
SERMON UPON 2 CORINTHIANS IV. 18. 285
when you have no happiness to enjoy. It is good often to consider
what the soul shall do when it shall be turned out of doors : Luke
xvi . 9, Make to yourselves friends of the mammon of unrighteousness,
that when you fail, they may receive you into everlasting habitations ;
that it may not be left shiftless and harbourless.
2. Eternity is made known to us Christians, and clearly set before
us, 2 Tim. i. 10. What is the drift of the religion which you profess
but to draw us off to another world, 1 Cor. ii. 12. Wherefore were
you baptized but in order to eternity. Then you began your months
of purification. Therefore it is said, 2 Peter i. 9, He that lacketh
these things is blind and cannot see afar off, and hath forgotten that
he was purged from his old sins. What is the notion of a Christian ?
Strangers and pilgrims : 1 Peter ii. 11, Dearly beloved I beseech you,
as strangers and pilgrims, abstain from fleshly lusts, which war against
the soul. Christ came not here to settle us in a state of prosperity,
nor to make the world our rest and portion. No ; he came to bring
up our hearts first, and then ourselves, to a better world, which he
calleth upon us to seek and make sure of. He came to save us from
the present evil world, Gal. i. 4 ; ndt to fix upon it.
3. We are already involved in an eternal misery, and stand under a
sentence binding us over to the curse and wrath of God : John iii. 18,
Condemned already. Nothing but the slender thread of a frail life
between us and execution. How can we sleep in sin so near eternity,
and laugh and dance over the brink of hell, and trifle away our times
before we have taken a sure way to escape this misery ! The scriptures
show us the way of escaping this misery and attaining to eternal blessed
ness. Oh, flee from wrath to come ! Mat. iii. Run for refuge. A
man cannot be soon enough out of the state of sin and wrath.
4. You shall be shortly summoned to your account : Luke xvi. 2,
Give an account of thy stewardship, for thou mayest be no Ibnger
steward. You have received so much from me, such riches, such
honours, such parts, such sufficiencies, what have you done with them ?
What will the poor carnal wretch answer in that day when the diligent
shall be rewarded with everlasting life and the negligent be cast into
everlasting fire ? In the present time, you either win or lose eternity.
5. Consider what poor deluded souls, that are in the everlasting
estate, would give if they might be trusted with a little time again,
that they might provide for eternity. How happy would they think
themselves if God would but try them once more ! Their remembrance
of their past folly and evil choice is a part of their perpetual torment,
matter for the gnawing worm to feed upon, Mark ix. 44. If carnal,
careless creatures would but anticipate the thoughts of another world,
they would sooner discern their mistake. How miserably will you
bewail yourselves when you have lost eternity for poor temporal things.
What comfort will it be to you that you have been merry, lived in
pomp and ease ? It is better to believe than try, to prevent the misery
than experiment it. Now for means to help you
[1.] Use frequent recollection, for thereby you come to yourselves :
Luke xv. 17, And when he came to himself he said, How many
hired servants of my father s have bread enough and to spare, and I
perish with hunger? Many are so busy about their vanities, that
286 SERMON UPON 2 CORINTHIANS IV. 18.
they cannot find that they are men, or think what business they have
to do in the world, nor where they must dwell for ever. Self-commun
ing would .be a hopeful means to undeceive them : Isa. xlvi. 8,
Remember this, and show yourselves men ; bring it again to mind,
ye transgressors/ And elsewhere the prophet showeth what reasonings
we should use with ourselves, Isa. Iv. 2. Surely this would be one
means to wean you from carnal vanities, and to deaden the gust and
taste of them to your souls. Most men debase their reason to the
service of their appetites and lusts ; their pleasure and business is the
pleasing and gratifying of the flesh, Rom. xiii. 14. All their care is to
eat well and drink well, to be well fed and well clad, and to make a
fair show in the flesh, and live in worldly pomp. All their business is
to gather in provision for the satisfying of their present lusts. They
spend their days and cares for nothing else, which is that living after
the flesh, Rom. viii. 13, that sowing to the flesh, Gal. v. 8, which the
scripture condemnetk And what is the reason of all this ? Because
they are inconsiderate ; never consider, Whence am I, whither am I a-
going ? what shall become of me to all eternity ? Ps. cxix. 59, I
thought on my ways, and turned my feet unto thy testimonies. They
are like children hunting after butterflies; and when they have them,
their gaudy wings melt away in their hands, and there remaineth
nothing but an ugly worm, the worm of conscience, the worm of disap
pointment. recollect thyself ! is this to make eternal things our
scope ?
[2.] Let us often compare together the condition of the present and
of the future life. All things that are liable to the view of sense soon
pass away, whether comforts or crosses. The good and evil of the
present world are soon over ; accordingly should be our carriage
towards them, 1 Cor. vii. 29-31. Now consider how unreasonable it is
the soul should be drawn away by transitory things from those which
are eternal. The things we doat upon are not worthy to be compared
with the greatness and duration of those things to which we are invited
by the promises of the gospel. It may be you have health and strength
and wealth now, but how long will you have it ? We are not sure of
the enjoyment of these things the next day. How soon may they be
withered ! the prosperity of the wicked is cut down as grass, withered
as the green herb, Ps. xxxvii. 2 ; but things unseen will be yours to
all eternity. God is an everlasting portion : Ps. Ixxiii. 26, My flesh
and my heart faileth ; but God is the strength of my heart, and my
portion for ever. Christ s redemption is an everlasting redemption :
Heb. ix. 12, He entered ia once into the holy place, having obtained
eternal redemption for us. God and Christ will be yours to-day, and
will be yours to all eternity. Those things which are seen, if they do
not perish, may be taken from you, Mat. vi. 1 9, 20. We are not sure to get
it, but you are sure to leave it, Job i. 21, but these other things cannot
be taken from you : Luke x. 42, One thing is needful, and Mary hath
chosen that good part which shall not be taken from her. The devil
cannot and God will not take it from you.
[3.] Improve your experience of the vanity of this world : Ps. cxix
96, I have seen an end of all perfection, but thy commandments are
exceeding broad. Vain, light hearts pass over these things, and get
SERMON UPON 2 CORINTHIANS IV. 18. 287
no profit by them ; they find the creature vanity and vexation of
spirit, yet run out as greedily after it as they did before : Ps. xlix. 13,
This their way is their folly, yet their posterity approve their
sayings. They are sensible of the folly of their ancestors, but are not
mended by it ; they have eyes to see, but not an heart to see : Deut
xxix. 2-4, Ye have seen all that the Lord did before your eyes in the
land of Egypt, unto Pharaoh, and to all his servants, and to all his land :
the great temptations which thine eyes have seen, the signs, and those
great miracles : yet the Lord hath not given you an heart to perceive,
and eyes to see, and ears to hear, unto this day.
[4.] Be sure when you are tempted to revive this meditation upon
your hearts, that things seen are temporal, and things unseen are
eternal. As (1.) When any temptation cometh to draw your hearts
to give contentment to the flesh for a season ; as for instance, when
you are tempted to please your eye, your taste, your sensual desire, or
to wrong your souls, for wealth and honour ; remember these are not
eternal pleasures, riches, honours ; and shall I dare run the hazard of
wronging God or my soul for a little present satisfaction ? leave my
fatness and sweetness to rule over the trees ? What ! hazard eternal
things for temporal trifles ? (2.) When tempted by the bitterness
of the cross to relent in God s cause, say, as Basil s forty martyrs, that
were kept naked in the open air in a cold night, to be burned next
day : Sharp is the cold, but sweet is paradise ; troublesome is the
way, but pleasant is the end of the journey : let us endure a little
cold, and the patriarch s bosom will soon warm us. Stephen saw
heaven opened, and that fortified him against the showers of stones
from the people, Acts vii. 51. It is for such a season.
[5.] Beg the light of the Spirit. It is necessary for us both with
respect to things seen and unseen. (1.) Seen, that we may apprehend
the vanity of the creature : Ps. xe. 92, So teach us to number our
days that we may apply our hearts unto wisdom ; Ps. xlix. 4, I will
incline mine ear to a parable ; I will open my dark saying upon the
harp. David is describing the vanity of worldly prosperity. And
also to see things unseen : Eph. i. 17, 18, That the God of our Lord
Jesus Christ, the Father of glory, may give unto you the Spirit of
wisdom and revelation in the knowledge of him : the eyes of your
understanding being enlightened, that ye may know what is the hope
of his calling, and what the riches of the glory of his inheritance in the
saints: Our wisdom natural is .carnal and sensual, James iii. 15.
Either for riches, pleasures, or honours : Prov. xxiii. 4, Labour not
to be rich ; cease from thine own wisdom. Keason catereth for the
body, true wisdom is from above.
[6.] Do not only seek the light of the Spirit, but wait for his renew
ing grace, that you may make things unseen your felicity and portion :
John iii. 6, That which is born of the flesh is flesh, and that which
is born of the Spirit is spirit. Naturally there is in us a foolish
inordinate desire after the dignities, honours, and pleasures of the
world ; but we should earnestly desire the new birth : 1 Peter ii. 3,
As new-born babes desire the sincere milk of the word, that ye may
grow thereby ; 1 John v. 4, Whatsoever is born of God overcometh
the world ; and 2 Peter i. 4, * Whereby are given unto us exceeding
288 SERMON UPON 2 CORINTHIANS IV. 18,
great and precious promises, that by these ye might be partakers of
the divine nature. That we may have a deep sense of and respect to
the other world.
[7.] Think often and seriously what a value eternity puts upon
things small, much more upon things great in themselves.
(1.) That eternity puts a value upon things in themselves small,
whether good or evil : evil, as what a torment would an everlasting
toothache be ? Though the pain be not very great nor mortal, yet the
eternal length, and duration maketh it intolerable. So in things good,
if a man might have a cottage but for an hundred years, he would
prize it more than to have liberty to walk in a glorious palace for one
day ; so that things which are eternal do much more excel those things
which are temporal, though there be otherwise a difference between
the things themselves. As the toothache is not a mortal disease, but
every man would die presently rather than live under an everlasting
toothache. A cottage is not to be compared to a palace, yet the inherit
ance of a cottage is much better than the liberty of a walk in a palace
for an hour or a day. A small thing is greatened by eternity, much
more a greater. Well, then, since things unseen do so far exceed things
seen, and the one are temporal and the other eternal, why should man
be so fooli&h and perverse as to prefer the one above the other?
Whatever hurts is but a flea-biting ; whatever delights is but a May-
game. The good and evil of the world is not to be compared with
the foretaste of the good and evil of the world to come, horrors of con
science or joy in the Holy Ghost. Horrors of conscience : Prov. xviii.
14, The spirit of a man will sustain his infirmity ;. but a wounded
spirit who can bear ? Joy in the Holy Ghost : 1 Peter i. 2, Whom
having not seen ye love ; in whom, though now you see him not, yet
believing, ye rejoice with joy unspeakable, and full of glory. Horror
of conscience is a greater pain than any pain ; and joy in the Holy
Ghost is a greater joy than any joy. Now eternity cometh and addeth
a greater weight to it, as to the horrors of the wicked or the joys of
the blessed. If these horrors be so burdensome, what is it to lie under
them for evermore ? If we cannot sleep one whole night (as to a man
in a fever a night is an year, though he lie in a soft bed), how do we long
for day ! how tedious is it then to lie under eternal darkness, and to
despair of ever seeing day more ! so for the joys of the blessed ; if a
day in God s courts be better than a thousand elsewhere, what is a
month ? what is an year ? what are an hundred years ? what is six
hundred ? what a thousand ? what is eternity ? everything in the
other world, as it is great, so it is eternal ; there is an eternity in the
evil part of it. The bodies of men are eternal, their souls eternal, the
fire never goeth out, for the fuel never ceaseth ; the prison in which
they are kept is eternal, the torment is eternal, because the judge is
eternal, and his sentence shall never be reversed, Heb. x. 31, so the
joys, as they are unspeakable and glorious, so eternal. The crown of
glory is an incorruptible crown,.! Peter v. 4, the inheritance an incorrupt
ible inheritance. The vision- f God is not by snatches, but everlasting,
the fruition of God is uninterrupted ; all is great, and all is eternal.
(2.) This must be seriously considered by us, and often and deeply.
If we did so, what helo should we. then have against temptations I
SERMON UPON 2 CORINTHIANS IV. 18. 289
It would make us obey God s commandments more cheerfully, sub
due the desires of the flesh, and make us more ready to every good
work, to consider that eternity ensueth, that everlasting woe and weal
is in the case. Meat well chewed nourisheth the more, but being
swallowed whole, breedeth crudities, burdeneth the stomach, and
defileth the body ; so to hear of eternity, and swallow it without
rumination and due consideration, maketh these things lose their force,
so that they do not excite our diligence, nor break the force of temp
tations : Oh, that they were wise, and would consider their latter
end 1 Deut. xxix. ; And my people do not consider/ Isa. i. 3. It is
our carelessness and inconsideration that undoeth us. We read in
story (which also hath been repeated in a late instance), but originally
it is recorded of Agrippina and Nero, that when a prodigal prince had
given away a huge sum, they laid all the money in a heap before him,
that he might see and consider what he had given away ; to bring him
to retract, or in part to lessen the grant. So it is good for us to consider
what we lose in losing eternity, what we part with for these vile and
perishing things. Invisible things, if they are small, yet they are
eternal ; but they are great and eternal too ; but these other things are
small and temporal.
[8.] Consider how certain and sure these invisible things are which
lie in the other world. There wanteth nothing but this to strike the
temptation dead which ariseth from temporal things ; for since these
invisible things are greater and more durable, why should they not
prevail more with us ? The reason is, we see, feel, taste the one ; but
the other lie out of sight in an unknown world, and so we doubt of
them, or our persuasions about them are very weak. But to check
this disease, consider what help is offered to you (1.) By the light of
nature, which showeth it may be ; (2.) The light of Christianity, which
showeth it shall be.
(1.) The light of nature will offer proof enough to make us more
serious than ever we have been ; for
(1st.) If there be not a world to come, and a state of invisible happi
ness and unseen glory, why is it that such a conceit hath been rooted
in the minds of men of all nations and religions ? not only Greeks
and Komans, but barbarians and people least civilised. Herodotus
telleth us that the ancient Getes thought their souls perished not
when they died, but went to Tamolxis ; and Diodorus Siculus, of the
Egyptians, that their parents and friends went to some eternal habita
tion ; and the modern heathens, but newly discovered, hold the con
dition of men and beasts different ; that they subsist after life, and
have a being, is their firm persuasion ; and therefore are wont to
assign to the dead part of the goods which they possessed. And Acosta
telleth us that in Peru they are wont to kill some of their slaves to
attend the dead in the world to come. Thus in a manner all nations
have received this tradition from hand to hand, from their ancestors ;
and the nearer to the first original of mankind, the more clear and
pressing hath been the conceit hereof. Lapse of time, which decayeth
all things, hath not been able to deface it out of the minds of men, who
though they have been gradually depraved and degenerated, according
to the distance by which they have been removed from their first
VOL. XVIII. T
290 SERMON UPON 2 CORINTHIANS IV. 18.
originals, yet they could never blot out the sense of an estate after
this life. An universal tradition is some argument, when there can
be no solid and indubitable reasons brought to convince it of falsity.
Now such is this, spread throughout the universe, and with extreme
forwardness received of all nations, and hath borne up against all the
encounters of time, and constantly maintained itself in the midst of so
many revolutions of human affairs, by which many other things were lost.
(2<i) All men have believed that there is a God, and very few-
doubted but that he is a re warder of virtue and punisher of vice.
Now neither the one nor the other is fully accomplished in this world,
even in the judgment of those who have no great knowledge of the
nature of sin, nor what punishment is competent thereunto. There
fore there must be some state after this life, in which this retributive
justice of punishing the bad and rewarding the good shall be mani
fested ; for here providence seemeth to be darkened, and the world is
offended with the calamities of the good and prosperity of the wicked :
1 Cor. xv. 19, If in this life only we have hope in Christ Jesus, we
.are of all men most miserable.
(3d.) If there be an end of man when he dieth, why is man afraid
of torments after death? Heb. ii. 15, Deliver them who, through
fear of death, were all their lifetime subject to bondage. Men fear
death, not as a natural evil, as it terminateth our present comforts,
but as a penal evil, as it is an -entrance to unknown sorrows : 1 Cor.
xv. 56, The sting of death is sin, and the strength of sin is the law.
What is the reason of these stings of conscience, which are never so
sensible and quick as when they approach near death, or behold them
selves in some imminent danger ? What are these but presaging fears,
which anticipate miseries after this life ? If there were an utter end
of men, these troubles should in reason then vanish ; but this is the
time when these alarms are redoubled and those tempests increase
their violence.
(2.) The light of Christianity doth much more discover it. That
is properly a doctrine of things unseen ; that telleth us of a prison
where are the spirits of wicked men, 1 Peter iii. 19 ; of a palace or
mansions in our Father s house, where are the spirits of just men
made perfect, Heb. xii. 23. On the one hand it telleth us of a worm
that never dieth, of a fire that shall never be quenched, Mark ix. 44 ;
on the other side, of joys that are at the right hand of God for ever
more, Ps. xvi. 11 ; that Christ died to free us from the wrath to come,
1 Thes. i. -10, and purchased heaven for us, 1 Thes. v. 10, and is
gone to heaven to seize upon it in our name, John xiv. 2, 3, having
first left a sure promise of eternal life to all that believe in him,
1 John ii. 25; which promise was outwardly confirmed by divers
miracles accompanying them that went abroad to make this offer in
his name, Heb. ii. 3, 4. Inwardly in the hearts of his people, by
giving them the first-fruits of this everlasting estate in their union
with himself, CoL i. 27, and the joys of his Spirit, which are therefore
said to be full of glory, 1 Peter i.,8. These are truths interweaved
throughout the whole body of Christianity. Now discourse but with
yourselves (1.) Partly concerning the thing itself ; (2.) Partly con
cerning the certainty of your hope.
SERMON UPON 2 CORINTHIANS IV. 18. 291
(1st.) Concerning the certainty of the thing itself. Is the whole
scripture false, the gospel a fable? Are all the oracles of the prophets,
the doctrine of Christ, his miracles, resurrection, ascension, but a
dream ? Were they all deceived that followed Christ upon these
hopes, that took such pains in subduing the flesh, and hazarding their
interests freely upon the hopes of another world ? Are the wisest
sort of men the world ever saw such fools? all the ordinances of
Christ a customary superstition? Is grace a fancy, the joys of the
Spirit delusions or fantastical impressions ? these rejoicings and fore
tastes of the children of God, a mere deceit and imposture ? Surely
it cannot be that all this solemnity should be used to establish a vain
conceit.
(2d) Excite and work up your own faith and hope. Is there not
a state of blessedness reserved for me in the heavens ? invisible and
glorious things, which I am bound to seek after ? Thou hast not
possession, but thou hast the grant, the deed of gift sealed ; thou hast
the conveyance to show ; God s own word and promise to assure thee.
Yea, it is not nudum pactum. God hath given thee the earnest of a
greater sum : 2 Cor. i. 22, Who hath also sealed us, and given the
earnest of the Spirit in our hearts. What should I do, then, but
look for it, long for it, and earnestly seek after it ?
Use 2. Is for reproof
1. To the incredulous and unbelieving, to whom all invisible things
seem a fancy. Scoffing atheists, they will not believe there is an
heaven or an hell till they see them. In the face of the visible church
there may be such, and in the latter times there shall be many such,
2 Peter iii. 4 ; but in hell there are none such, because then matters
of faith are matters of feeling, and to their bitter cost they find the
truth of what they doubted of. To these I shall say, God hath always
tried his people, and distinguished them from others, by respect to
things not seen : Heb. xi. 7, By faith Noah, being warned of God of
things not seen as yet, moved with fear, prepared an ark to the
saving of his house ; by the which he condemned the world, and
became heir of the righteousness which is by faith. By this he con
demned the world, by his costly industry and care to frame an ark ;
but whilst he provided for his safety, they perished in their sins.
Must everything be seen before we fear it or hope for it? Why
then do men provide for time to come so long beforehand? Why
for old age in youth ? why for winter in summer ? As the industry
of the ant is recommended for our imitation, Prov. vi. 6-8, Go to the
ant, thou sluggard, consider her ways, and be wise, which, having no
guide, overseer, or ruler, provideth her meat in the summer, and
gathereth her food in the harvest. It is uncertain we shall live to
old age or see another winter, but it is certain we shall live for ever in
heaven or hell. Keason and conscience and scripture assureth us of
that. Atheists think the people of God are a sort of credulous fools,
as Celsus objected that faith and credulity brought in error. None
so credulous as the atheists, who hearken to every foolish fancy, and
cavil against the light of the universal tradition of mankind and the
evidence of scripture, which God hath so often owned and confirmed.
2. The inconsiderate and brutish part of mankind, who come into
292 SERMON UPON 2 CORINTHIANS IV. 18.
the world they know not why, and then go out of the world they know
not whither ; these live in the world as in an house of smoke ; as they
see nothing out of it, so scarce see the things they converse with
in it. These mistake their banishment for their country, the sea for
their haven, and themselves for beasts instead of men Oh 1 let
these consider
[1.] Why they came into the world. Not to eat, and drink, and
sleep, and sport. We were made for eternal things, not for temporal.
Not for the world, nor for ourselves, nor for anything less than God,
to glorify him and enjoy him ; and all other things to serve as helps
to heaven. Surely we were not made in vain, nor by chance brought
forth into light. The least things have their appointed ends; and
surely man, that hath an immortal spirit, was never made for a mortal
happiness. Oh! then, that men should be so senseless as never to
regard whether there be an eternity, yea or no; that they should
suffer the beast to ride the man, should live merely to live, use their
bodies only as a strainer or a channel for meat and drink to pass
through ; that they should only employ their souls about trifles and
carnal satisfactions : John xviii. 37, To this end was I born, and for
this cause came I into the world, that I should bear witness unto the
truth. All is for some 6fcd.
[2.] The next thing to be considered is, what will be their state
when they go out of the world. We daily draw near to our long
home, but we little think of it till we come to our journey s end, fear
not the pit till we are plunged into it, prize not our time till it be
lost and gone : Eccles. ix. 12, Man knoweth not his time ; as the
fishes that are taken in an evil net, and as the birds that are caught
in the snare, so are the sons of men snared in an evil time, when it
falleth suddenly upon them. Death and calamity befalleth a man
when he little dreameth of it, as the fish and the bird* go with much
hope and promise of good to themselves to the bait and the snare.
Hence the beasts are more excusable than we ; they cannot foresee the
end, but are guided by instinct and appetite to present things that are
good for them. Oh, that men are entering upon eternity, and yet
never think of it ! Oh, excite yourselves ; consider what will become
of you when you die. You die but once, and there is no mending of
your errors when you awake in flames. A merchant may lose in one
ship, but the next venture may repair him, and make him amends
again; an orator may lose fame and reputation in one speech and
action, and the next may restore it, and recover it again with advan
tage ; but if a man die ill, the loss is irrevocable ; but if well, the gain
is immortal : therefore surely we should prepare more for an entrance
upon our eternal estate.
3. To negligent and sensual worldlings, who wholly busy themselves
about the matters of this life, and are hurried hither and thither : Ps.
xxxix. 6, Surely every man walketh in a vain show ; they are dis
quieted in vain. Our life is but a picture, image, shadow, or dream of
life ; it vanisheth in a trice. All must be suddenly parted with here,
all the riches and honours ; and yet we cark and labour and turmoil to
get these transitory things, as if they would continue with us to all
eternity, and had some durable satisfaction in them. Present pleasures
SERMON UPON 2 CORINTHIANS IV. 18. 293
and profits cloud our minds, and till we can get this veil drawn aside,
this cloud scattered, we do not discern our mistake. Oh, consider
who would redeem the short pleasure of a dream with the torment of
many days 1 Our days upon earth are as a shadow, and yet this shadow
do we cleave to instead of the substance, and though earthly things be
short in their continuance, and uncomfortable in their end, yet these
take up our life, and love, and care, and thoughts. Just as those that
want children take pleasure in keeping little dogs and cats, so do
they embrace the shadow for the substance, vainglory for eternal glory,
a little pelf for the true riches, a little paltry business for the great
work and end of our lives ; and when all is done, it is but a spider s
web, Job viii. 14. The trust of the carnal man shall be but as the
spider s web. As the spider out of his own bowels weaveth a web to
catch flies, and frameth it with a great deal of art, but it is gone with
the turn of the besom, so is the fruit of all their plots, and cares, and
labours, and running up arid down, when in the meantime we are
unmindful of eternity. Oh, when will these distracting worldlings find
a time for God and everlasting happiness ? Childhood is not serious
enough, youth must take their pleasure, manly age is too full of business,
and old age is too feeble.
4. It reproveth God s children, who are too lazy, and have not that
life and seriousness in a spiritual business which they have in an
earthly. If eternity be your aim, why are you so dead and dull in a
course of holiness ? The apostle biddeth Timothy to follow after holi
ness : To fight the good fight, to lay hold on eternal life, 1 Tim. vi.
12 ; implying if the one were his aim, he would do the other. If we
press towards the mark, why are we so frozen and cold in our zeal for
God, so inclinable to every motion of sin, so easily overcome by temp
tations ? Alas ! making eternal things our scope is but a notion, unless
we provide forthwith with greater care, exactness, and diligence.
There should be a suitableness and proportion between the exactness
of our conversation and the greatness of our hopes: 1 Thes. ii. 12,
Walk worthy of God, who hath called you unto his kingdom and
glory. That worthiness is the worthiness of condignity, congruity,
and condecency. But alas ! do we labour as for eternity ? so follow
after righteousness, so fight the good fight of faith, so despise the world,
deny ourselves, run through all straits, triumph over all difficulties,
mortify and subdue our own carpal inclinations? Alas! we are so
bold in sinning, so cold in holy things, and do so little exercise ourselves
unto godliness, as if we had no such great matters in view and chase ;
and carry it so as if our hopes were only in this world, and not as if
the eternal God had promised these eternal things to us. Surely if
our belief of them were stronger we should be other persons than we
are, in all holy conversation and godliness, 2 Peter iii. 11.
5. The sottish despairing carnal person. As there is a raging
despair, so a sottish despair : Jer. xviii. 12, And they said, There is
no hope, but we will walk after our own devices, and we will every one
do the imagination of his evil heart ; and Jer. ii. 25, Thou saidst
there is no hope ; no, for I have loved strangers, and after them I will
go/ Give over all endeavours. If I be saved, I shall be saved ; if
damned, who can help it ? I will bear it as well as I can. Bear it !
294 SERMON UPON 2 CORINTHIANS IV. 18.
What wilt thou bear ? What ! endure the loss of heaven ? endure
the wrath of almighty God ? Poor wretch ! thou knowest not what
eternity meaneth. For the loss, thou wilt apprehend it to be another
thing when thy soul cometh to see but a glimpse of what heaven is,
and shall see others sitting down with Abraham, Isaac, and Jacob,
and thyself shut out. They are admitted, and thou art excluded ; this
will cause weeping and wailing and gnashing of teeth for evermore,
Mat. viii. 12. If Kachel could not endure the loss of her children, nor
Jacob the supposed loss of Joseph, when all his sons and daughters
rose up to comfort him, I will go to the grave to my son mourning,
Gen. xxxvii. 35 ; if Achitophel could not endure the rejectment of his
counsel, and Haman could not endure to be slighted by Mordecai, and
many cannot endure the loss of a beloved child ; how wilt thou endure
the loss of eternity ? The disciples wept bitterly when Paul said, Ye
shall see my face no more, Acts xxviii. 38. What will you do when
God shall say, See my face no more ? Thou carest not for the fruition
of God now, because thou believest not the reality of this blessedness,
hast other comforts and affairs to divert thee ; but when thou shalt be
set apart from all thy comforts, and hast nothing to divert thee, thou
shalt know what eternal life is.
For the other : how canst thou endure the wrath of God, thou that
canst not endure to be scorched a day or two in feverish flames, thou
that canst not endure the acute pains of stone or gout, when God
armeth the humours of thine own body against thee ? that canst not
endure the scalding of a little gunpowder casually blown up, the pain
of a broken arm or leg ; how wilt thou endure when God himself shall
fall upon thee ? God himself puts the question, Ezek. xxii. 14. In
the other world, God is all in all.
SERMON UPON LUKE XVI. 25,
Son, remember that thou in thy lifetime receivedst thy good things,
and likewise Lazarus evil things ; but now he is comforted, and
thou art tormented. LUKE xvi. 25.
THESE words are part of a parable, the contrivance of which is so
exactly framed according to the reality and truth which is represented,
that it hath been disputed whether it be a parable or an history.
The two persons chiefly concerned in this parable are the rich glutton
and Lazarus the beggar. The rich man is not represented under any
proper name, as the beggar is ; partly to avoid offence, and partly to
show that the wicked are of no name, account, or reckoning with God :
2 Tim. ii. 19, The Lord knoweth them that are his ; John x. 3,
He calleth his own sheep by name. A rich man of this world you
cannot miss of his name in the subsidy book, but in the book of life the
beggar hath a name when the rich hath not. The rich glutton is
described by the course of his life, which was pleasant and luxurious ;
he was clad with the best, and fared of the best ; he was clothed with
purple and fine linen ; there is his winter and summer garment ; and
fared sumptuously every day, ver. 19. With him every day was a
festival. On the other side, the beggar is described by his piety,
intimated by his name, Lazarus, the Lord was his help ; by his afflic
tions ; of want, for he was a beggar, lying at the rich man s door ; of
sickness, full of sores ; by his modesty, he desired only the crumbs
which fell from the rich man s table, Luke xvi. 21. In time both died,
for rich and poor must both die : Job iii. 19, The small and the great
are there. It is said of the poor man that he died and was carried
by the angels into Abraham s bosom ; but of the rich, he died and
was buried, ver. 22. Nothing is said of the burial of the poor man ;
the other had a pompous funeral, according to the custom of the
world ; but the carcase of the poor man was little regarded, it may be
cast to the dunghill. However in the state of their souls there was
great difference. Though the body of the one was conducted to the grave
in state, yet his soul was in wof ul plight ; for he died and was buried,
and in hell he lifted up his eyes, being in torments, ver. 23. But for
the other, his body was neglected, but his soul was of precious account
with God, for it was carried by the angels into Abraham s bosom, ver.
22. The rich man is too late, sensible of his misery and the happiness
of the despised beggar : And in hell he lifted up his eyes, being in
torments, and seeth Abraham afar off, and Lazarus in his bosom, ver.
296 SERMON UPON LUKE XVI. 25.
23. He had hoped for better things ; for this rich man was not an infidel,
but one of Abraham s children, as the beggar also was ; but he was of
Abraham s children according to the flesh, but not according to the
spirit : Mat. iii. 9, Think not to say within yourselves, We have
Abraham to our father. Carnal confidences in external prerogatives
will at length wofully deceive us. But what doth he beg of Abraham ?
That Lazarus may dip the tip of his finger in water and cool his tongue,
ver. 24. Desideravit guttam, qui non dedit micam He that would
not give a crumb now desireth a drop. God will be even with sinners,
and retaliate their oppressions and uncharitableness into their bosoms.
In the text you have part of Abraham s answer : But Abraham said,
Son, remember that thou in thy lifetime receivedst thy good things,
and likewise Lazarus evil things ; but now he is comforted, and thou
art tormented.
In the words is set forth the different estate of the rich man and the
beggar in this life and in the world to come.
1. In this life, Remember that thou in thy lifetime receivedst thy
good things, and Lazarus evil things/
2. In the world to come, where you see how perfectly the tables are
turned : Now he is comforted, and thou art tormented,
1. In this life. On the rich man s side
[1.] There is his prosperity and worldly happiness ; he had received
Good things.
[2.] The suitableness of his heart to this kind of happiness, or his
well-pleasedness with it : Thy good things. His, not only by posses
sion, but by estimation and choice : Ps. iv. 7, Thou hast put gladness
in my heart, more than in the time that their corn and their wine
increased. They place their happiness in them.
So, on the other side, Lazarus evil things ; as the rich man had
abundance of ease, pleasure, and prosperity, so Lazarus had his portion
of afflictions.
2. In the world to come. Mark
[1.] The time; presently upon death, now. The sleep of the soul
is a vain figment.
[2.] The different recompenses ; in the words, comforted and tor
mented.
[3.] The order in both ; the beggar had first temporal evils, and
then eternal good things ; but the rich man had first temporal good
things, and then eternal evil things ; as many that do well here in
this world fare full ill in the world to come ; the one hath his bliss,
and the other his torment, and both without any allay and mixture.
Doct. That it is the greatest misery that can light upon men to be
condemned to worldly happiness.
The rich man s disposition is but intimated, but his condition is
expressed as the ground of his misery, that in his lifetime he had
received his good things. Gregory professed that he could never read
this scripture without trembling, as being afraid to have his portion in
this world, or his happiness here. And what is here represented in
the scheme and draught of a parable is elsewhere positively asserted in
plainer scriptures ; as Luke vi. 24, Woe unto you that are rich, for ye
have received your consolation. You have all that you can look for ;
SERMON UPON LUKE XVI. 25. 297
you shall not have a double heaven, here and hereafter : Jer. xvii. 13,
They that depart from me shall be written in the earth; Luke
xii. 20, Thou fool ! this night thy soul shall be required of thee,
and then whose shall those things be which thou hast provided ?
Ps. xvii. 14, From men which are thy hand, Lord, from men of
the world, which have their portion in this life, and whose belly thou
fillest with thy hid treasure ; they are full of children, and leave the
rest of their substance to their babes. Not as if all that live prosper
ously here in this world shall be eternally miserable ; or, on the contrary,
that all that live miserably here shall be comforted hereafter. No ; it
is not the condition, but the disposition which is regarded. For
1. Eiches are in themselves God s blessings : Prov. x. 22, The
blessing of the Lord maketh rich ; and are promised to his people :
Ps. cxii. 3, Wealth and riches shall be in his house ; and accord
ingly bestowed upon some of them, as upon Abraham : Gen. xxiv. 35,
The Lord hath blessed my master greatly, and he is become great.
So was Job, chap. i. 3 ; he was the greatest of all the men in the
East. So David, Solomon, Lazarus of Bethany, Joseph of Arimathea,
and others. By these instances God showeth that he can and will
give wealth to his people, if it were for their good. Some godly men
may be rich, and wicked men calamitous ; the Lord giveth to both a
taste of their future condition. Godliness hath the promises of this
life, and ungodliness forfeiteth them.
2. It is not the having, but the abuse. The apostle speaketh, 2
Peter i. 4, of the corruption that is in the world through lust, or our
own unmortified corruptions ; the poison is not in the flower, but the
spider. That carnal disposition that is in us maketh us drown our
mind, our time, and our affections in the world, and the cares and
pleasures thereof, and to be ensnared thereby, and hindered from looking
after heavenly happiness. To blame riches simply is to blame him
that made them, and distributeth them according to his will, as if he
did bait his hook with seeming blessings, and did set golden snares to
entangle the souls of men. The good things of this world are profitable
to them that make a good use of them, if we use wealth well, or want
it patiently. It is no matter what part we act in the world, so we act
it well. As in a choir of voices, some sing the bass, some the treble ;
it is no discommendation to sing either part, so we sing it well ; so
some are poor, some are rich. If we carry a full cup without spilling,
we may honour God by being rich ; if we patiently bear the burden
imposed upon us, we may honour God with a meek and humble poverty.
Dormit pauper Lazarus in sinu Abrahami divitis. Poor Lazarus slept
in rich Abraham s bosom. The rich man was not condemned because
he had wealth, and ease, and prosperity, but that he was puffed up
with these things. He wholly gave up himself to pride and luxury,
neglecting piety and charity ; but Lazarus believed God s promises,
bore the burden imposed upon him patiently, and by the obedience of
faith wholly submitted himself to God s will.
3. However, a full condition is apt to be a snare, and must be
watched with the greater caution. That context is very notable, Mark
x. 23-27, And Jesus looked round about, and saith unto his disciples,
How hardly shall they that have riches enter into the kingdom of God !
298 SERMON UPON LUKE XVI. 25.
And the disciples were astonished at his words. But Jesus answered
again, and saith unto htem, Children, how hard is it for them that
trust in riches to enter into the kingdom of God ! It is easier for a
camel to go through the eye of a needle than for a rich man to enter
into the kingdom of God. And they were astonished out of measure,
saying among themselves, Who then can be saved ? And Jesus look
ing upon them, saith, With men it is impossible, but not with God ; for
with God all things are possible. That discourse between Christ and
his disciples showeth us three things (1.) That it is impossible to
trust in riches and enter into the kingdom of God ; (2.) That it is
impossible for man to have them and not to trust in them; (3.) And
that the special assistance of the divine grace can only cure this evil.
It is very hard to enjoy ease, and idleness, and pleasures here, and to
be exercised with no affliction, and yet keep right with God : Prov.
i. 32, The prosperity of fools shall destroy them. Men being drunk
with prosperity are forgetful of their duty. A rank soil is apt to breed
many weeds. And on the other side, afflictions are an help to the
godly, to make them profit in piety.
But having obviated this difficulty, I shall show three things
1. That God useth to give many temporal good things to carnal
men.
2. That those carnal men whose hearts are taken up with these
good things as their only and chief happiness, while they continue so,
can look for no more at God s hand, but are condemned to worldly
felicity.
3. That their misery is great before death, at death, and after death.
I. God useth to give many temporal good things to carnal men, for
several reasons
1. Because he will be behindhand with none of his creatures, but all
that are made by him shall know him to be a good God, and have
some taste of his bounty. It is said, Ps. cxlv. 9, The Lord is good
to all, and his tender mercies are over all his works. He is good to
all creatures, much more to all men, the wicked not excepted ; though
some men are but as a wiser sort of beasts, as they cater more for the
flesh, and wholly value their happiness by the body and the interests
of the bodily life. They shall not want invitations to lead them to God ;
though they love their bodies above their souls, yet they shall not want
arguments to love God, who giveth them food and gladness, and fruitful
seasons, and plentiful estates, and many of these common mercies, which
point to their author and discover their end : Acts xiv. 17, Nevertheless
he left not himself without witness, in that he did good, and gave us
rain from heaven, and fruitful seasons, filling our hearts with food and
gladness. These mercies, where they are bestowed, argue not a good
people, but a good God.
2. That he may reward some good in them, and mortify the
remaining evil in his people by afflictions. None shall be a loser by
God ; they that cannot tarry for the heavenly reward shall have a tem
poral one, such as they prize and affect : Mat. vi. 2, Therefore when thou
doest thine alms, do not sound a trumpet before thee, as the hypocrites
do, in the synagogues and in the streets, that they may have glory of
men : verily I say unto you, they have their reward. So for prayer,
SERMON UPON LUKE XVI. 25. 299
ver. 5, and for fasting, ver. 16, aTre^ovcrt TOV pia-dbv avr&v. The word
ttTre^ouoY, they have, signifieth an acquittance or discharge ; they
acquit God of other things ; they have a reward suitable to their affec
tions and their work; their affections are altogether upon temporal
things. The spirit of an heir and the spirit of an hired servant differ.
An heir can patiently tarry till the inheritance falleth, but an hired
servant must have wages from day to day, or from quarter to quarter.
So worldly men must have something in hand ; they have not a lively
hope of blessedness to come, and cannot tarry for the eternal recom
pense. So, suitable to the work, which is external, a mere outside duty ;
so is their reward proportionable. Nebuchadnezzar did God some ser
vice, and God had his reward for him, enlargement of greatness and
empire : Jer. xxvii. 6, And now have I given all these lands into the
hand of Nebuchadnezzar the king of Babylon, my servant. So Ezek.
xxix. 18-20, The word of the Lord came unto me, saying, Son of man,
Nebuchadnezzar king of Bayblon caused his army to serve a great
service against Tyrus : every head was made bald, and every shoulder
was peeled (by carrying baskets of earth to fill up the channel between
it and the mainland), yet he had no wages, nor his army for Tyrus,
for the service which he had served against it. Therefore thus saith
the Lord God, Behold, I will give the land of Egypt unto Nebuchad
nezzar king of Babylon, and he shall take her multitude, and take her
spoil, and take her prey, and it shall be the wages for his army. I have
given him the land of Egypt for his labour, wherewith he served
against it, because they wrought for me, saith the Lord. The Lord
thought of rewarding this ambitious man for his hard labours and
toils : Mai. i. 10, Who is there among you that would shut the doors
for nought? neither do ye kindle fire upon mine altar for nought.
God s service is good service, even to those who do but outwardly and
grudgingly perform it. Levites and porters had their allowance ; and
superficial work meeteth with an external reward.
3. To show that these are not the chief good things by which his
special love is manifested unto us. God will not now govern the world
by sense, but by faith ; and therefore prosperity and adversity of them
selves do not clear up a man s estate before God, and are not perfect
demonstrations of his love and hatred, nor can a man judge of his
acceptance with God by his outward condition, nor should we quarrel
with the wicked about their outward condition, which are their
portion, not ours : Eccles. ix. 1, 2, No man knoweth either love or
hatred by all that is before them : all things come alike to all ;
there is one event to the righteous and to the wicked. For these
things are promiscuously dispensed without any difference, evil things to
good men, and good things to evil men. Josiah died in battle as well
as Ahab. Is Abraham rich ? so is Nabal. Is Solomon wise ? so is
Achitophel. Is Joseph honoured by Pharaoh ? so is Doeg by Saul.
Hath Demetrius a good report of all men ? 3 John v. 12 ; so had some
false teachers, that complied with men s lusts and humours: Luke vi.
26, Woe unto you when all men shall speak well of you. Had Caleb
health and strength ? Josh. xiv. 11 ; so have wicked ones : Ps. Ixxiii. 4,
There are no bands in their death, but their strength is firm. Hath
Moses beauty ? so hath Absalom, 2 Sam. xiv. 20. Learning and
300 SERMON UPON LUKE XVI. 25.
wisdom is given to the Egyptians as well as to Moses, Acts vii. 22, and
Daniel, chap. i. 17. Ishmael had long life, Gen. xxv. 17, as well as
Isaac, Gen. xxxv. 29. Is greatness and powerful reign given to David ?
so to infidels. So that nothing hence can be concluded. To bring us
to look after more distinguishing mercies, these are given to others as
well as to his children.
II. Who are those carnal men to whom God will give no more than
carnal felicity ? In the general, those that choose these things for their
portion. Men have according to their choice : THY GOOD THINGS :
choose, and have. It absolutely holdeth good in spiritual things : Luke
x. 42, Mary hath chosen that good part which shall not be taken away
from her. But it is not always so in carnal things, though many times
it is. Here a man may choose, and not have ; they that choose worldly
greatness, and the wealth and credit of the world, cannot always have
their choice. God denieth it to some in mercy, that they may look
higher ; but sometimes he giveth it to others in wrath. God giveth
them their heart s desire in judgment. These are their good things,
the only things suitable to their hearts ; the world is all they care for,
let God keep his heaven, and his Spirit to himself. It is good to observe
what our heart calleth ours ; as Nabal : 1 Sam. xxv. 11, Shall I take
my bread, and my water, and my flesh which I have killed for my
shearers ? and Laban to Jacob : Gen. xxxi. 43, These daughters are
my daughters, and these children are my children, and these cattle
are my cattle, and all that thou seest is mine. A carnal man with a
lively gust and relish calleth these things his things ; a godly man
owneth them as coming from God, and referreth them to him : 1 Chron.
xxix. 14, All things come of thee, and of thine own have we given
thee. Well, then, how just is God in giving every man his good
things, and in letting them take their own choice, and heaping worldly
things upon them who have placed their felicity in them !
But how shall we know that men count these things their good things,
and have chosen them for their portion ?
1. Our choice is known by our use. They that abuse these things
to the satisfaction of their own lusts, and with too free a license let loose
their hearts to worldly things, these count them their good things.
They would have their heaven here and their happiness here, as this
rich man altogether lived voluptuously, and fared deliriously every day.
The world is to be used sparingly : 1 Cor. vii. 29-31, But this I say,
brethren, the time is short ; it remaineth, that both they that have
wives be as though they had none; and they that weep, as though
they wept not; and they that rejoice, as though they rejoiced not;
and they that buy, as though they possessed not ; and they that use
this world, as not abusing it : for the fashion of this world passeth
away. We stay here but a while : 1 Peter ii. 11, Dearly beloved, I
beseech you, as strangers and pilgrims, abstain from fleshly lusts ;
James v. 5, Ye have lived in pleasure on the earth. The place of
our exile and separation from God. If we converse not with weaned-
ness and sobriety (which is necessary for the heirs of promise, who
expect their heaven and happiness elsewhere), it is a plain argument
we would make the best of the present world, and would please and
gratify the flesh, as if all the happiness of the world to come were but
SERMON UPON LUKE XVI. 25. 301
a fancy. We are upon a journey homeward, and we must abstain from
everything which may hinder us in it. The delights of the way over-
freely used, show we have no mind to get home ; as the flesh-pots of
Egypt stuck in the Israelites minds, and diverted them from Canaan,
and they were ready to run back at every turn. Well, now, those that
abuse the good things of this life are cut off from better : Luke xvi.
11, If therefore ye have not been faithful in the unrighteous mammon,
who shall commit to your trust the true riches ?
2. Our choice is known by the end of our lives. This rich man
lived to himself, and not unto G-od ; satisfying his lusts, and not mind
ing his duty. The good things given him by God were spent upon
himself, without any regard to God s glory and the good of others. If
we have these things only for ourselves, we place our felicity in them :
Luke xii. 21, So is he that layeth up treasure for himself, and is not
rich towards God ; that is, that maketh no other use of his increase and
plenty but only to possess it, or to provide for himself by it, never
thinking of employing that he hath to spare for the service of God or
the relief of the destitute. The apostle giveth it in charge to them
that be rich in this world : 1 Tim. v. 18, That they do good, that they
be rich in good works, ready to distribute, willing to communicate.
Our happiness is to be reckoned by the use and improvement of an
estate, rather than by the enjoyment of it ; if so, then * we may lay
hold on eternal life, ver. 19. For the comfort of the use continueth
with us in the other world ; our works follow us, but our wealth doth
not. And therefore, if we love the world, and seek the world for its
own sake, and not as a means to higher things, we take up with present
things. In all our enjoyments, our end should be to glorify God and
be useful to others. A Christian should still mind eternal ends ; and
therefore, to mind the enriching of ourselves and ours, and not to do
God service, implieth a loving of the world for its own sake, whereas
all should be improved for God ; we must use them as his good things,
rather than our own.
3. When all their bustle and their stir is about their good things
here : Ps. cxxvii. 2, They rise early, and sit up late, and eat the bread
of sorrows ; and all to get a larger supply of the comforts of the
worldly life ; but heavenly things are neglected, or sought after in an
overly and careless manner. Our main care should be about other
things : Mat. vi. 33, Seek ye first the kingdom of God and his right
eousness, and all these things shall be added unto you.
4. When thy heart is satisfied with these things, not looking nor
longing for an higher happiness : Luke xii. 19, Soul, thou hast much
goods laid up for many years : take thine ease, eat, drink, and be merry.
Though we be not greedy to get more, yet we take too much com
placency in what we have already. Worldliness venteth itself by greedy
desires and carnal delight ; chiefly by the latter. Delight, or a well-
pleasedness of mind, is the supreme act of love ; it belongeth to God as
the chief good. The world is not our felicity, but an appendage to our
felicity, an overplus to the great blessings of the covenant ; and there
fore not first to be sought, nor first delighted in. Now to be satisfied,
or sit down contented with honours, riches, and pleasures without God,
or in the want of better things, is a great evil The scripture dis-
302 SERMON UPON LUKE XVI. 25.
suadeth from this : Ps. Ixii. 10, If riches increase, set not your hearts
upon them. Let not your hearts be set on them so as to seek no
farther : Mark x. 24, How hard is it for them that trust in riches to
enter into the kingdom of God/ Trust is quies animi, the repose of
the soul in the midst of soul dangers. The scripture telleth us of God s
children, how much more they delight in God than in other things : Ps.
iv. 6,7, There be many that say, Who will show us any good ? Lord,
lift thou up the light of thy countenance upon us. Thou hast put
gladness into my heart, more than in the time when their corn and
their wine increased ; and Ps. cxix. 14, I have rejoiced in the way of
thy testimonies as much as in all riches ; ver. 72, The law of thy
mouth is better unto me than thousands of gold and silver. They are
still longing and looking out for an higher happiness, professing they
will not be put off with these things, but they desire pardon and grace,
that they may taste the incomparable delights of being in the number
of God s favourites : Ps. cvi. 4-7, Eemember me, Lord, with the
favour that thou bearest unto thy people ; visit me with thy salva
tion, that I may see the good of thy chosen, that I may rejoice in the
gladness of thy nation, that I may glory with thine inheritance ; Ps.
cxix. 132, Look thou upon me, and be merciful unto me, as thou
usest to do unto those that love thy name.
5. Our good things are known by our unwillingness to part with
them. Many profess they would not get the world with the loss of
heaven, but that is not so close and present a trial; but are you con
tent to lose the world, so you may have heaven at last ? The trial
will rather lie here, for here it pincheth the sorest ; if you can sell all
for the pearl of price, Mat. xiii. 44 ; if you can take joyfully the
spoiling of your goods, Heb. x. 34 ; if you faint not, but bear up with
hope and patience under all pressures and afflictions : 2 Cor. iv. 16-18,
For this cause we faint not, but though our outward man perish, yet
the inward man is renewed day by day. For our light affliction, which
is but for a moment, worketh for us a far more exceeding and eternal
weight of glory ; while we look not at the things which are seen, but
at the things which are not seen ; for the things which are seen are
temporal, but the things which are not seen are eternal. You can be
contented and choose rather to suffer affliction with the people of God,
than to enjoy the pleasures of sin for a season, Heb. xi. 25. God puts
us sensibly to the trial, which are our good things, the recompense of
reward, or our present interests ?
III. The misery is great before death, at death, and after death.
1. Before death, upon a twofold account
[1.] Because of the uncertainty of their happiness : Prov. xxiii. 5,
Wilt thou set thine eyes upon that which is not ? for riches certainly
make themselves wings, they flee away as an eagle towards heaven/
They may be gone or we may be gone : Luke xii. 20, Thou fool ! this
night thy soul shall be required of thee/ They are called uncertain
riches, 1 Tim. vi. 17. A man can never dwell securely in an house
built upon the ice ; and he that hath not made sure of a better portion
than the world can yield to him, he is upon the brink of hell and ever
lasting destruction. In short, a broken cistern will soon fail, and
deceive those that look for refreshment in it Death and the grave
SERMON UPON LUKE XVI. 25. 303
will soon put an end to all their happiness, if it should continue with
them so long. They are posting apace to their eternal misery, and one
moment puts an end to all their joy for ever.
[2.] Because prosperity is a plague and a snare to a wicked man ;
and the greater his prosperity is, his snare is the greater : Ps. Ixix. 22,
Let their table become a snare before them ; and that which should
have been for their welfare, let it become a trap. When God sufiereth
men s corrupt affections and suitable temptations and objects to meet,
it is a snare to them ; as Judas, that was a thief, had the bag, John
xii. 6. The carnal heart is the more entangled and besotted the less
they are restrained from the desire of their hearts. As the sea turneth
all things that fall or flow into it into salt water, so do they make all
their mercies an occasion unto the flesh ; so that in the very height of
their prosperity they are but miserable, as sin is the worst misery of
all. It is worse to be Nebuchadnezzar among the beasts, than to be
Daniel in the lions den ; the one was the fruit of his own madness, the
other of the violence of others. Elijah was poor, and Ahab was rich ;
who was the more miserable man ? So Paul, that holy man, was in
prison, and Nero at the same time emperor of the world ; who was the
happier man think you ? and in whose case would you be, of Nero the
emperor, or Paul the prisoner ? Christ, that gave his Spirit to the
rest of the apostles, gave the bag to Judas. Riches and the bag are
not in such esteem with Christ, but that the basest of his followers
may have them in keeping and under their power. Now whose lot
would you choose, that of Judas or of the rest of the apostles ? Nay,
Jesus Christ himself, that had the Spirit without measure, chose a
poor estate. He that made a fish pay him tribute could as well have
made men do so ; he that multiplied the five loaves could have in
creased his stock at pleasure ; he that built the world could have
built himself stately palaces ; but when he was rich, he became poor
for our sakes, 2 Cor. viii. 9, that he might sanctify holy poverty in his
own person, and honour it by his own example, and teach us that sin
is misery, but grace is happiness and preferment, whatever our external
condition be. And therefore he usually cuts his own people short,
that he may prevent their snares and impediments, when wicked men
live in plenty ; but certainly the rich wicked man is in a worse con
dition than the godly man who is kept low and bare ; as a child may
be strictly dieted for his health, while the servants are left to a freer
and larger allowance. More particularly
(1.) Riches are apt to breed atheism and contempt of God.
(2.) They are not so broken-hearted as others, to see their need of
Christ.
(3.) If they take to the serious profession of religion, they cannot
hold it.
(4.) It makes men apt to take up their rest here.
(5.) They are apt to wax proud, and scornful, and impatient of
reproof.
(6.) They grow wanton and sensual.
(7.) The more rich they are, the more they are wedded to a worldly
prosecution. [See Sermon on Mark x. 23].
2. At death. The approach of it openeth our eyes, and maketh our
304 SERMON UPON LUKE XVI. 25.
vain conceits vanish. Our imaginary happiness is soon at an end, and
as we are entering into the other world, our mirth beginneth to be
marred ; and though formerly we only thought these to be the good
things, and desired these things, and delighted in these things, and
placed all our confidence in these things, yet we now see they cannot
stead us in our extremity. All our worldly advantages will afford us
no solid hope, when death cometh upon us : Job xxvii. 8, What is the
hope of the hypocrite, though he hath gained, when God taketh away
his soul ? If the carnal designs of wicked men succeed, and God
answers them according to the idol of their hearts, whatever presump
tuous dreams they had before, approaching death is the great touchstone
of men s hopes. He is not really willing to die, but God taketh away
his soul by force : Luke xii. 20, This night thy soul shall be required
of thee ; Jer. xvii. 11, He that getteth riches, and not by right, shall
leave them in the midst of his days, and at his end shall be a fool ;
that is, he shall appear to be so in the judgment of his own heart. Well,
then, if you choose wealth, ease, pleasure, credit, for your portion and
happiness, you are not sure to get it ; but if you do get it, you are sure
to leave it. All that the world can afford you shall be taken from you ;
you must go naked out of the world, as you came naked into it. The
world will cast you off in your extremity, and the despairing soul must
bid a sad farewell to all the comforts you doated upon, and laboured
for, and delighted in. All your cup of pleasures is now drunk up, and
there is no more left. Honour, and company, and sports, and pomps
are all gone, and you must fall into the hands of an unreconciled God,
to answer for the abuse of these things.
3. After death, then the misery will appear indeed. If you have
gotten so much hardness of heart that you did not apprehend God s
anger against you, nor see any hazard upon the back of death, yet then
you enter into your eternal misery, and one moment puts an end to all
your joy for ever. When the saints, who having chosen God for their
portion, are comforted, you are tormented. Their condition may be sad
here in the world, but yours is sad for ever. Three things torment the
wicked, and they are all in this parable
[1.] There is memoria prceteritorum, the remembrance of our former
good estate in the world, and the ill use we made of it, Son, remember
that thou in thy lifetime receivedst thy good things. Where are now
his fine garments, stately houses, and sweet odour of his fragrant oint
ments, his lustful meats, and dainty, rich, and sprightly wines, and
artificial sauces, with all the costlyaccomrnodations of his pomp and
pleasure ? The things are gone, but the remembrance of them is a sting
to his soul for ever.
[2.] There is sensus prcesentium, a sense of his present misery :
ver. 25, I am tormented in this flame. There is a bitter sense
of the wrath of God, and nothing to allay it, or divert the mind
from it.
[3.] There is metus futurorum, a fear of what is to come : ver. 26,
Between us and you there is a great gulf fixed. They are in termino,
in their final state, and there must abide ; there is no passing from
death to life more : nothing remaineth but a fearful looking for of
judgment and fiery indignation/ Heb. x. 27.
SERMON UPON LUKE XVI. 25. 305
Use 1. Information to teach us
1* What little reason the people of God have to envy wicked men
their portion. We should rather pity them. Alas ! this is all they
get ; they have this and no more, this and everlasting destruction at
the back of it. God suffereth them to clamber up to the height of
wealth and honour, that their fall may be the more terrible. Worldly
wealth and prosperity is not of so much worth and excellency as many
think. If it were the conduit wherein God conveyeth his special love,
it were another matter (though we should be satisfied in God s order
ing), but it is not so. If it were so, it would be dispensed otherwise
than it is ; the wicked would not have so much of it, nor the godly want
it so much. The godly want it the rather, because they think so highly
of it, and God is more gracious than to give it to them when they are
in a frame so ready to abuse it.
2. How contented the people of God should be in a mean condition,
if God reduce them thereunto. [See Sermon on Mark x. 23.]
Use 2. Is caution to us all. Now we must turn Abraham s memento,
* remember, into a cave, c beware. Beware that you do not receive
your good things in this life. I must turn the exprobration into counsel
and admonition. Prevention is better than remembrance.
1. Be satisfied with nothing which may stand with the hatred of an
eternal God. The enjoyment of all the world may, but sanctifying grace
cannot. The highest worldly happiness may consist with God s hatred,
and the greatest adversity of the saints with his love. The first is verified
in Christ s supposition : Mat. xvi. 24, If any man will come after me,
let him deny himself, and take up his cross and follow me. And the
latter is verified by that of the apostle : Kom. viii. 35-39, Who shall
separate us from the love of Christ ? Shall tribulation, or distress, or
persecution, or famine, nakedness, or peril, or sword ? As it is written,
for thy sake we are killed all the day long, we are accounted as sheep
for the slaughter. Nay, in all these things we are more than conquerors
through him that loved us. For I am persuaded that neither death
nor life, nor angels, nor principalities, nor powers, nor things present,
nor things to come, nor height, nor depth, nor any other creature, shall
be able to separate us from the love of God, which is in Christ Jesus
our Lord. A man may rejoice in the love of Christ in the want of
other things.
2. Be satisfied with nothing but what will stead thee, and serve thy
turn in the other world ; for all must be measured with respect to
eternity : 1 Tim. vi. 19, Laying up in store a good foundation for
themselves, against the time to come, that they may lay hold on eternal
life ; and Mat. vi. 19-21, Lay not up for yourselves treasures upon
earth, where moth and rust doth corrupt, and where thieves break
through and steal. But lay up for yourselves treasures in heaven,
where neither moth nor rust doth corrupt, and where thieves do not
break through nor steal For where your treasure is, there will your
heart be also/
VOL. XVIII.
SERMON UPON 1 CORINTHIANS XIII. 4-8.
Charity suffereih long, and is kind; charity envieih not; charity
vaunteth not itself, is not puffed up, doth not behave itself unseemly,
seeketh not her own, is not easily provoked, thinketh no evil;
rejoicetli not in iniquity, but rejoiceth in the truth; beareth all
things, believeth all things, hopeth all things, endureth all things.
Cltarity never faileth : but ivhether there be prophecies, they shall
fail ; whether there be tongues, they shall cease ; whether there
be knowledge, it shall vanish away. 1 COB. xiii. 4-8.
I HAVE a long time had a desire to open the nature of this divine and
heavenly grace of charity. I know not how the argument will relish
with you, but my aim is rather to profit than to please. We are
defective in our duties to God, the Lord knoweth ; but what and if I
show that we are as defective in our duties to man, wherein we think
natural conscience is a sufficient guide to us. A little serious reflection
upon this scripture will discover it. In the context observe,
1. The excellency and necessity of charity above all other gifts.
2. The nature and properties of it.
1. For the excellency and necessity of charity. Gifts are of several
sorts, as on the same tree grow leaves, flowers, fruit. None adpompam,
for show, but all ad usum, for use. But in the gifts for use, some make us
profitable, others acceptable. Though they have their use, yet they profit
not to salvation : Though I speak with the tongue of men and angels,
and have not charity, I am become as a sounding brass or a tinkling
cymbal. And though I have the gift of prophecy, and understand all
mysteries, and all knowledge ; and though I have faith, so that I could
remove mountains, and have no charity, I am nothing. And though I
bestow all my goods to feed the poor, and though I give my body to
be burnt, and have not charity, it profiteth me nothing/ A man may
sacrifice a stout body to a stubborn mind, yet if it be not for God s
glory, and to edify others, it availeth not.
2. The nature and properties of it, in the text ; where the properties
of this excellent grace of charity are reckoned up : Charity suffereth
long, and is land, and envieth not, vaunteth not itself, is not puffed up,
doth not behave itself unseemly, &c.
In all these predications there is a metonymy, either of the subject
or of the effect. Of the subject ; charity doth thus, that is, the man
endowed with this heavenly gift or grace. If of the effect, then the
SEKMON UPON I CORINTHIANS XIII. 4-8. 307
meaning is, that where this habit is impressed and rooted, it is the
cause that these effects ensue ; that a man is long-suffering, kind, &c.
It is all one in which sense we expound the apostle, for all cometh
to the same issue. This premised, let us next explain the several
clauses.
1. Charity suffereth long, fjbaXpoOvjjiei ; that is, maketh a man long-
suffering. This being the first and principal act of charity, it con-
cerneth us to state it aright ; and so it meaneth that where Christian
love prevaileth in the heart of any, he doth not presently break out
into anger when he is injured by another, but patiently expecteth his
repentance, and his own deliverance by the Lord. This pafcpoOvfAia,
long-suffering, signifieth a slowness to anger : James i. 19, Be
slow to wrath. This agreeth with the pattern : Kom. ix. 22, What
if God, willing to show his wrath, and to make his power known,
endured with much long-suffering the vessels of wrath fitted to destruc
tion ? And it agreeth with the nature of love ; for we are not easily
offended with those whom we love. Love and anger are contrary;
love would profit, anger would hurt and offend others ; therefore love
will not easily give place to its contrary. Charity doth pass by and
wink at causes of offence ; and therefore a quick resentment of injuries
is quite opposite to Christian love. Paul requireth of the servant of
the Lord, that he be patient, tiuxj-tfoaicvv, 2 Tim. ii. 24, The servant
of the Lord must not strive, but be gentle unto all men, apt to teach,
patient ; to which he adds, ver. 25, In meekness instructing those
that oppose themselves/ And in the context here he speaketh of
using gifts in an edifying manner, but to all Christians he saith,
Charity suffereth long. It is meant that they should be long-suffer
ing, not easily drawn to a fury or revenge of injuries. So that this
first property of charity is, that it restraineth wrath and a desire of
revenge, notwithstanding reproaches and injuries: Kom. xiii. 19,
* Dearly beloved, avenge not yourselves, but rather give place unto
wrath ; that is, bear with it ; leave it to God, who will in time con
vince the party of his wrong, or recompense it unto him ; which is
according to the example of the Lord Jesus : 1 Peter ii. 23, Who,
when he was reviled, reviled not again ; when he suffered, he threatened
not, but committed himself to him that judgeth righteously. When
foul crimes were laid to his charge, he did not give the least ill word
for the worst usage, but only resigned himself to his righteous Father,
to deal with him and his persecutors as he saw fitting. Now therefore
we should be patient, and long patient. Alas! how many injuries
doth God put up at our hands ! Whence is it that he hath not long
since dissolved the world, and put an end to the wickedness of man ?
We can only render the reason of the text, Love suffereth long. If
we cannot suffer long, we are like that naughty servant that, when his
Lord had forgiven ten thousand talents, and his fellow-servant,
to whom he owed an hundred pence, said, /jLaKpodv^aov eV epol,
Mat. xviii. 29, Have patience with me ; that is, setting aside thy
present anger, bear a little, and see what I can do to pacify thee. An
instance of this rash anger, which is contrary to this suffering long, we
have in David : 1 Sam. xxv. 22, God do so to me, and more also, if I
leave off all that pertain to him by the morning light any that pisseth
308 SERMON UPON I CORINTHIANS XIII. -8.
against the wall/ But he behaved himself better towards Saul, whom
he spared when he had him in his power ; which was not the manner
of men in those times, as Saul confesseth : 1 Sam. xxiv. 18, For if a
man find his enemy, will he let him go well away ?
2. And is kind, ^^crrevera; that is, tender and compassionate, ready
to do good. We have a pattern of both in God, not only of forbear
ance, but of goodness. Therefore it is said, Rom. ii. 4, Or despisest
thou the riches of his goodness and forbearance and long-suffering, not
knowing that the goodness of God leadeth thee to repentance ? Now,
charity, that is of divine original, infuseth into man s nature a benig
nity which moveth a man to consider others as well as himself, that he
may do good to them. It is a godlike quality : 1 Peter ii. 3, If so
be ye have tasted that the Lord is gracious/ on ^p^oro?, that he is
kind. This is a quality by which they are inclined and ready to do
good to every one, even to enemies. Well, then, it is not enough
lj,aKpoOvp,elv, to bear long, and not to hurt, but xprja-Teverai, it disposeth
us to do good. This is fitly coupled to the former. The perfection
and strength of Christianity lieth in these two things mala pati, et
bona agere ; to suffer evil, and do good for it. To return good for
good, and evil for evil, the heathens knew this, and publicans will do
this. To render evil for good is the property of the devils, and men
inspired by them ; but to do good for evil, and to overcome evil with
good, this is proper to Christians. And therefore by these two pro
perties doth heavenly charity bewray itself, by long-suffering and
kindness. Therefore if you would know whether the love of God doth
dwell in your hearts, are you made ready to suffer, and to do anything
for the glory of God, and the salvation of your neighbour ? If so, then
you are sincere with God. He that loveth, suffereth long ; he that
loveth, is kind, and doth all the good he can to others, delights in
doing good ; and that not only to friends, in which there is nothing
eximious ; they do nothing but what the carnal world would do : Mat.
v. 46, 47, For if you love them that love you, what reward have ye ?
do not even the publicans the same ? And if you salute your brethren
only, what do ye more than others ? do not the publicans so ? But
to those that deal frowardly with us, as Joseph to his brethren,
Gen. xlv.
3. Charity envieth not/ ov tyjhoi. Nothing is more adverse to
the goodness commended to us than envy, which cannot bear the
good of another, and therefore is very far from procuring it and pro
moting it. Such was the envy of Cain, who taking notice that his
brother s offerings pleased God more than his own, he could not bear
it, and at length slew him : 1 John iii. 12, Not as Cain, who was of
that wicked one, and slew his brother : and wherefore slew he him ?
because his own works were evil, and his brother s righteous/ Emula
tion and malignity at those that are better than ourselves is the very
poison and venom which the devil hath infused into human nature ;
the affection which put Cain upon killing his brother, and puts the
world upon persecuting serious Christians, when at the bottom they have
no other quarrel against them, but because they excel in the simplicity
of the Christian faith, and holiness, and obedience. Such were Joseph s
brethren, whose virtue was an eyesore to them, and therefore endea-
SERMON UPON I CORINTHIANS XIII. 4-8. 309
voured his destruction, Gen. xxxvii. Such were the Jews in the time
of the apostles, who, despising the gospel, could not endure it should
be preached unto the gentiles : Acts xiii. 45, But when the Jews saw
the multitude, they were filled with envy, and spake against those
things which were spoken by Paul, contradicting and blaspheming/
Therefore well doth the apostle James call this Bitter envying,
James iii. 14. It is like gall, which corrupts good food, and maketh
it unprofitable. So doth this bitter zeal corrupt all their actions whom
it doth possess. Well, then, Charity envieth not. Those whom we
love sincerely, we will rejoice in their gifts and graces as in our own,
their success and prosperity as in our own, and be well pleased with
their happiness. But where envy prevaileth, charity hath no place ;
their praises are our disgrace, their success is our lessening ; and few
there be that can say, with John the Baptist, He must increase, but I
must decrease/ John iii. 30 ; that is, in splendour and fame. Alas !
as placid and well-contented as many seem without, envy burneth
within, and if it be not checked, will soon produce mischievous effects.
4. Charity vaunteth not itself/ ov irepirepeverai ; that is, it doth
nothing pragmatically and foolish in word or deed ; where it possesseth
the hearts of men, they do not arrogantly speak of themselves, or
what they have done or can do. Hesychius telleth us the meaning of
the word is //.era /SXa/ceta? e Traipopevos, one that is lifted up with
folly, as giddy proud fools are wont to vaunt or strut themselves, so
that their own pride rendereth them ridiculous. And so it forbids
arrogancy and external ostentation, as internal pride and self-conceit
is touched in the next property. Now charity is contrary to more
vices than one ; to pride, as it manifests itself by contemptuous and
scornful carriage, which irritate th others rather than edifieth them.
5. Is not puffed up/ ov fyvcnovra. He had told us, 1 Cor. viii. 1,
that Charity edifieth, but knowledge puffeth up ; that is, with a
vain conceit of our own worth, despising others. Now though know
ledge may beget this through the fault of him that receiveth that gift,
yet charity serveth all, despiseth none ; therefore pride and insolency
showed in despising others or overvaluing ourselves is far from the
temper of this heavenly grace. Poor empty bubbles are soon blown
up, contemning those that are beneath them in honours, favours,
riches, knowledge, and some external services which look like grace :
Luke xviii. 11, God, I thank thee I am not as other men are, extor
tioners, -unjust, adulterers, or as this publican/ This condemneth
that pride, whereby we thus conceit of our own good estate above
others. Whereas brotherly love would persuade us in honour to
prefer one another, Horn. xii. 10; and in humility to think others
better than ourselves, Phil. ii. 3 ; not with our lips only, setting on a
show of humility, but with our hearts ; for there is no man so great
that is not in some things beneath those whom he despiseth. And we
are conscious to our own infirmities, and should have a modest esteem
of our own graces and virtues ; for the true excellency of a Christian
lieth in a mean esteem of himself. For the great business of his
religion is to represent to him his own sinfulness, and the undeserved
goodness of God ; and therefore he seeketh no other esteem with
others than God fairly alloweth him, and dareth not set too high a
price upon himself, nor is troubled if others come not up to his price.
310 SERMON UPON I CORINTHIANS XIII. 4-8.
6. It doth not behave itself unseemly, OVK aa-^povel. This fol-
loweth well on the former ; for men puffed up transgress the rules
of all decency in setting out themselves, not giving others the respect
due to them. Therefore it must needs be one of the properties of
charity to make men do that which will become meekness, modesty,
and godliness, and to abstain from all things that may be an offence
and scandal to others in words, deeds, gesture, clothing, generally in
all parts of conversation. Whatever may expose us to the contempt
of others, or may argue a contempt of them, or may be a just offence,
charity will mind us to forbear it : Phil. iv. 8, Whatsoever things are
lovely, think on these things.
7. Seeketh not her own," ov ^rjret ra eavrfjs. Self-love prompteth
us merely to seek our own things, but charity seeketh the profit of
others. It doth not drive on a self-seeking trade, or mind, these things
which make for our own advantage, but the welfare of others, and is
as sensible and zealous for other men s good as of its own. To take
care of their safety, ra erepav tyjTetv, Phil. ii. 4, Look every man
to the things of others. To maintain our neighbour s good estate in
his profit, honour, fame. Spiritual blessings should be aimed at by us
by the same accuracy and diligence that we use in reference to our
selves. The law of charity here is, that we study not our own private
profit so as to neglect others, or that any damage should thereby arise
to others. Paul often presseth this: 1 Cor. x. 24, Let no man mind
his own, but every man another s wealth. Not so seek his private
profit as to neglect the public. A man must mind his own affairs,
but not with the neglect and damage of others ; first, in the use of his
Christian liberty ; secondly, in his calling ; wherein they sin greatly
who seek to draw all to themselves.
8. It is not easily provoked, ov Trapo^vverai. If differences
arise, it handleth them peaceably. It doth not draw on things to
fervour, and acerbity of contention. A paroxysm is the sharp fit of a
fever, and signifieth when anger is boiled to a height. But charity
is not exasperated, or highly provoked to anger, or embittered into
wrath and passion. This property is to show that it tempereth just
anger, that men fall not into immoderate violent distempers of passion
upon whatever provocation. It is hard to abstain from all anger
when we meet with so many occasions of it in the course of our lives,
but the violence is corrected by love. There was a hot fit between
Paul and Barnabas : Acts xv. 39, And the contention was so sharp
between them, that they parted asunder one from the other. Paul s
cause was more just. Those that love one another may find a temp
tation, but love should allay these bitter gusts, for we should always
remember that, Be angry and sin not ; that is, if ye be angry, beware
of sin, Eph. iv. 26.
9. Thinketh no evil, ov \oyi^erai TO icatcbv. The word signi
fieth two things to think or design, to impute or reckon. In the first
acceptation the sense is that a charitable person plotteth not in his
mind how he shall do his neighbour any evil. Now designing evil is
so vile a thing, and so abhorred by heathens, that the apostle would
not mention the forbearing of that as an effect of divine charity ;
therefore most probably we must pitch upon the latter sense ; not for
SERMON UPON I CORINTHIANS XIII. 4-8. 311
not contriving hurt to others, but not to reckon or impute it to them.
And. so it is the property of charity not rashly to impute evil to any
man. It suspects no evil in others, as long as their actions are capable
of a good interpretation, or while other good is mingled with it. Envy
and detraction, like a fly, pitcheth on the sore place ; but charity doth
not easily think evil of its neighbour, but interpreteth doubtful things
in the better part. If wronged by others, they rather impute it to
their inconsideration than their malice ; and if it cannot be excused,
they do not impute, charge, or upbraid them with it, as brawling
people do.
10. It rejoiceth not in evil/ ov %aipet eVt rfj d&iteia. Nothing
is more abhorrent from the nature of charity than eTu^aipe/ca/aa,
rejoicing in the hurt of another. Now this may happen on two
occasions (1.) When any one doth that which is unjust ; (2.) When
injustice is done to any one. In the first case, charity rejoiceth not
that others fall into sin, which indeed is a pleasure to them that hate
them, but charity will make a man heartily mourn and grieve for any
sin that is committed by another. It is a joy to see others discharge
their duty, but a grief that they offend God. The second case is, if
our enemy be injured by others, we boastingly say, Oh, how well is
this man served ! Now thus to rejoice in or applaud the misery of
others will not stand with charity, which seeketh the reformation of
others, not their ruin and disgrace. David, when he heard of the
death of Saul, he rent his clothes and wept and fasted : 2 Sam. i. 11, 12,
And David took hold of his clothes and rent them, and all the men
that were with him ; and they mourned and wept, and fasted until
evening for Saul, and for Jonathan his son, and for the people of the
Lord, and for the house of Israel, because they were fallen by the edge
of the sword. And Job saith, chap. xxxi. 39, If I rejoiced at the
destruction of him that hated me, or lifted up myself when evil found
him; neither have I suffered my mouth to sin by wishing a curse
to his soul. Revenge is sweet to a carnal nature, but divine love
checketh it, and purgeth out this old leaven of malice more and more.
11. But rejoiceth in the truth, crv^aipei, Se rfj d\r)0ela. .Truth
is taken for sincerity of goodness. Charity wisheth those that displease
us were better than they are, and that they did nothing but what is
right, just, and good ; rejoices at any good that befalleth others,
especially at the holy and virtuous actions performed by them, and
their integrity and sincerity. This is a good note ; for what a man
really is, he desireth others should be.
12. It beareth all things/ The word is irav-ra a-rejet,, covereth all
things, which the Greek word also signifieth ; and so there is a
tautology avoided ; for the last clause of this verse is endureth all
things/ Now the meaning of this clause is, that charity doth not
easily divulge the crimes of others : Prov. x. 12, Hatred stirreth up
strife, but love covereth all sins/ None of us can expect to live in the
world but we shall meet with many failings and wrongs in the best of
God s children. These will need the cover of love, that we may
neither shame our brethren nor disgrace our religion. Therefore one
property of this grace is to hide and conceal the evil we know by
another, as far as it is for his good, and not contrary to the greater
312 SERMON UPON I CORINTHIANS XIII. 4-8.
good of others ; for then a greater charity obligeth us to reveal it. As
if a man be a seducer, or if one profess to do religion a mischief, it is
our duty to reveal it ; but otherwise it is an offence to speak all we
know of others, though it be true ; for all evil must not be divulged,
but sometimes covered with the cloak of love. There may be malice
in reporting truth ; for an eager desire to spread a fault wanteth not
sin : Jer. xx. 10, Keport say they, and we will report it/ Nay ; if
there be no ill intent, such prattle will come under the charge of idle
words, unless it be for discovering a hypocrite, that others may not
be deceived nor ensnared.
13. It believeth all things, ndvra irurrevei ; not such things as are
apparently false, but hath no prejudice against that which others
profess, if not prevalently contradicted. It desireth others should be
good, and therefore easily believeth them according to the profession
which they make, and whilst things are any way credible, and not
manifestly false. It dareth not harbour an ill conceit of others, inter
preting all things to the best as long as the contrary appeareth not,
and whatever can be said for the mitigation of a fault. It is easily
persuaded, James iii. 17. It doth not indulge unwarrantable suspicions,
and as long as it can taketh all things in good part that are said or
done by others ; for till it hath an idoneous proof, it had rather be
deceived in thinking well of others than suspecting evil. It is a
malignity to fasten an evil sense on a speech or action that may bear a
good one.
14. Hopeth all things, iravra eA,7rtei. This is added because what
charity cannot believe it hopeth for. When nothing is said by way of
defence and excuse, it hopeth the best the matter is capable of ; if not
for the present, it despaireth not that, being fallen, they will rise again ;
they despair not of their repentance, nor give over the use of all probable
means to reclaim them.
15. It endureth all things, nrdvra vTroperei ; that is, suffereth
injuries done to itself, for peace s sake, without revenging itself.
They can endure much pain, and trouble, and loss to procure a greater
good to others ; that is, greater than the pain we suffer ourselves ; and
therefore it meditateth not revenge.
16. And lastly, Charity never faileth, ouSe-Trore eKTriTrrei ; that is,
never ceaseth in this life to bring forth these fruits ; neither shall it
cease in the life to come. There the love of God and our brethren
abideth and is perfect. Men die, but charity liveth, and is exercised
by us in another world. It is not a grace out of date in heaven. Here
it is not weary, Gal. vi. 9 ; there it shall not cease, 1 Cor. xiii. 13.
The duties are other, but the grace is the same.
Use 1. Let me beseech you, as Chrysostom did his hearers, often
to ruminate on this description of charity. Kemember it is a discrim
inating grace, not an arbitrary thing, that we are speaking of. The
business is whether you are something in religion or nothing. They
that cannot bridle their passions, but live in enmity, malice, pride, and
covetousness, and have not charity, are nothing.
2. What reason we have to deprecate God s strict judgment, and
clear up the business of our sincerity. Alas ! without an evangelical
interpretation what would become of us ? It is true we break not into
SERMON UPON I CORINTHIANS XIII. 4-8. 313
gross enormities, but how many infirmities stick to us ! Though a
Christian cannot wholly subdue them, he must in some measure over
come them. Anger will stir when we are provoked, but by the
ordinary assistance of God s grace we may keep off from running out
into furious words and actions, or cursing or swearing, or striking or
reviling. An envious thought may arise against our brother because he
is preferred before us, but we hate it, labour to keep it under, chide
ourselves for it, do not let our envy break out into a malignant detrac
tion from their worth, or blemishing their gifts and graces. A child of
God may feel the ticklings of pride, yet he will not suffer it to break
out into boasting language ; some motions of revenge, but they do not
break out into mischievous contradiction.
3. What need there is of constant mortification. How else can we
exercise this love, we being so covetous, proud, passionate, and self-
seeking ? the 7ra#77 and &ri0VfjUcu, affections and lusts, must be both
broken : Gal. v. 24, They that are Christ s have crucified the flesh, with
the affections and lusts thereof.
4. What a friend Christianity is to human society ; for how peace
able might we live together if this love did more rule in our hearts !
5. How perverse man is, who accounts this duty irksome, when he
will do much more for his lusts and ambition : ver. 7, Beareth all
things, believeth all things, hopeth all things, endureth all things.
Easily will men bear this task for their worldly ends.
6. How much love in the Spirit differeth from ordinary love. This
is a fruit of love to God : 1 John v. 1, Every one that loveth him that
begat, loveth him also that is begotten of him ; and of faith in Christ :
John xv. 12, This is my commandment, that ye love one another, as I
have loved you ; and hopes of eternal life, in the text
SERMON UPON PSALM LXXXIV. T.
They go from strength to strength ; every one of them in Zion appeareth
before God. Ps. Ixxxiv. 7.
THIS psalm was penned by David in his exile, as is most probable ;
for therein he professeth his longing after the courts of God, or his
wonted access to the ark of the covenant and public ordinances.
Being deprived of that benefit, he expresseth his value of it. Such
privileges are best understood carendo magis quam fruendo, by want
rather than enjoyment. In which of his flights and persecutions it is
not easy to determine, whether those by Saul or by Absalom ; rather
those by Absalom, for then the ark was upon Zion hill, 2 Sam. vi. 12 ;
but in Saul s time the ark was at Kirjath-jearim, 1 Sam. vii. 1 ; and
when he fled from Absalom was his solemn parting from the ark : 2 Sam.
xv. 25, 26, And the king said unto Zadok, Carry back the ark of God
into the city : if I shall find favour in the eyes of God, he will bring
me again, and show me both it and his habitation : but if he say thus,
I have no delight in thee, behold here I am, let him do to me as
seemeth good unto him. In the psalm
1. He professeth his value and esteem of the public worship, or
enjoying God in the ordinances and means of grace : How amiable
are thy tabernacles, Lord of hosts ! ; ver. 1. Then his earnest
desire of this privilege of free wonted access to the house of God : ver.
2, My soul longeth, yea, even fainteth for the courts of the Lord ; my
heart and my flesh crieth out for the living God. There was soul, and
heart, and flesh in it, as to extension ; and crying out, longing, fainting,
and all for the courts of God, as to intention.
2. He compareth his condition with the swallows and sparrows, that
had liberty of flying and building their nests about the altars of God.
It is a notable poetical strain, as passionate lovers are wont to express
themselves upon like occasions : ver. 3, Yea, the sparrow hath found
an house, and the swallow a nest for herself, where she may lay her
young, even thine altars, Lord of hosts, my king and my God.
3. Then he compareth himself
[1.] With the priests and Levites, whose constant residence was
in the temple : ver. 4, Blessed are they that dwell in thy house ; they
will be still praising thee, Selah. Those that are always in God s
house, constantly allowed the privilege of his solemn service or sacred
assemblies, beholding the symbols of his presence, the ark of the cove-
SERMON UPON PSALM LXXXIV. 7. 315
nant, upon which God sat, and gave answers of grace, blessed they
indeed !
[2.] With the people, that went up to worship three times of the year
at Jerusalem, to keep the solemn feasts, according to the ordinance of
God : Exod. xxiii. 17, Three times in the year all thy males shall
appear before the Lord God. They were to journey afoot to the
tabernacle, there to appear before the Lord. Their condition was
blessed in comparison of David s, who was now debarred of all access
to God s courts. These are described (1.) By their earnest desire
and resolution to take this journey, though they dwelt far off from the
tabernacle : ver. 5, Blessed is the man whose strength is in thee, in
whose heart are the ways of them. Their hearts were set upon the
ways that led to the courts of God. (2.) By their painful passage, and
yet some refreshments by the way : ver. 6, Who passing through the
valley of Baca make it a well ; the rain also filleth the pools. Their
way to the tabernacle, now seated upon the hill of Zion, lay through
dry and comfortless places, through the valley of Baca, or of mulberry-
trees, as the margin readeth it ; that is, through dry and sandy deserts,
in which those trees grow. It may be the place mentioned 2 Sam. v.
23, 24, the valley of Kephaim, where mulberry-trees grew, and where
David smote the Philistines J3ept. efc rrjv KoL\d8a TOV K\,vv0fi(ovo<;, the
valley of tears. The want of water in those hot countries was very
-troublesome. Where great multitudes with store of cattle travelled
towards Zion upon these solemn occasions, they had their difficulties
and discouragements by the way, but their ardent zeal and strong
affection overcame all. And as they had their difficulties, so they had
their comforts ; sometimes they met with a well, and sometimes with
a pond filled with rain; sometimes with more, sometimes with less
refreshments. (3.) They are described by their constant progress, till
they came to the place they aimed at ; that is, in the text, They go
from strength to strength ; every one of them in Zion appeareth before
God; that is, having found some refreshment and reparation of
strength, they are encouraged to go on their way, till they appear before
God in the holy feast, and have communion with him in his public
worship ; and then cheerful, joyful souls they !
In which words (1.) Their progress is described ; (2.) The term
and end of their journey.
I. Their progress, They go from strength to strength ; that is, they
are always gathering new strength and courage, notwithstanding their
difficulties. It is avaStVXtucri? avgrjriKr), that is, increasing their power
and strength yet more and more ; so far are they from being" weary,
faint, and discouraged ; as Rom. i. 17, The righteousness of God is
revealed from faith to faith ; that is, our faith still increasing ; and
a-Tro BO^TJ<; ek Sogav, from glory to glory, 2 Cor. iii. 18; that is, our glory
increasing more and more. So they go from strength to strength ; that
is, they increase in strength and courage. Some read from company to
company, or from troop to troop or squadron to squadron. As the
word signifieth strength in the general, so sometimes a troop of men.
It was their fashion to repair to these feasts in great troops. For
David saith, Ps. xlii. 4, I had gone with the multitude ; I went with
them to the house of God, with the voice of joy and praise, with a
316 SERMON UPON PSALM LXXXIV. 7.
multitude that kept holy day ; Luke ii. 44, They supposing him to
be in the company, went a day s journey, and they sought him among
their kinsfolk and acquaintance/ The crowd was so great that Christ
was lost in the throng. So they go from troop to troop, from one of
these companies to another, the later overtaking the foremost, which
showeth their alacrity in this journey. But we may keep our reading,
etc uyayiiea>? et? Svvafuv, from strength to strength.
II. The term and end of the journey : Every one of them in Zion
appeareth before God. At length they come to the tabernacle, the
type of Christ s promised incarnation, God s pitching his tent in human
flesh ; and so these godly travellers reap the benefit of their long trouble,
and enjoy the pleasure of God s public worship. The Sept. read
o<J>0r)<reTai 6 @eo9 rfav 6ewv ev Slow, the God of gods shall be seen in
Zion.
The words are opened. Now the use of them is double, as Zion was
a figure of the church, or as it is a figure of heaven.
1. As Zion was a figure of the church, so it doth express the zeaJLof
Gad s children to join themselves to his militant church in this world>
and to make after the ordinances, there to enjoy Christ, notwithstand
ing all difficulties with which such a purpose is encumbered. Those
that may have comfortable communion with God in his holy worship
must expect troubles ; and yet they many times meet with a spring or
a pool by the way, some mitigations of providence, and refreshments
in their miseries ; at length they shall obtain their desire.
2. As Zion is a figure of heaven, of Jerusalem that is above, the city
that hath foundations ; and so it doth notably express the condition of
those that aspire after the triumphant church in heaven ; and all things
in this psalm concerning these passengers are sweetly applicable to this.
David compareth himself to two sort of Israelites : ver. 4, Blessed are
they that dwell in thy house ; they shall be still praising tb.ee/ Some
saints are at home already, dwelling with God, and praising him is their
perpetual exercise. These are in patria, in their country : others in
via, in the way ; travellers home.
[1.] T.heir hearts are in the ways thereof ; their whole time, care,
thoughts, and affections are set upon this, how they may get home :
Phil. iii. 20, Our conversation is in heaven, from whence also we look
for the Saviour, the Lord Jesus Christ ; Mat. vi. 20, 21, Lay up for
yourselves treasure in heaven, where neither moth nor rust doth corrupt,
and where thieves do not break through nor steal ; for where your
treasure is, there will your heart be also/
[2.] These have a wilderness to get through, and a comfortless valley
full of discouragements ; for through manifold tribulations we must
enter into the kingdom of God, Acts xiv. 22. , Only now and then God
giveth them a little refreshing, a spring by the way, or a pool ; some
times inward, sometimes outward comforts and supports, that they may
not be afflicted above measure, and beyond what they are able to bear.
[3.] In this valley of tears, and in the midst of sorrows, they find
strength renewed to them, and supports given, so that the further they
go the more cheerful they are.
[4.] At length our troublesome pilgrimage in this world is rewarded
with the beatifical vision of God in a better world ; and then we shall
SERMON UPON PSALM LXXXIV. 7. 317
find that all our pains, though never so great, are well bestowed, when
the God of gods is seen in Zion.
First, Those whose hearts are set upon the ways of God, and do in the
midst of all difficulties hope to come before him in Zion, that is above,
it is their privilege and duty to go on from strength to strength.
Secondly, Those that go from strength to strength shall at length
appear before God in a blessed and heavenly estate.
Doct. 1. Those whose hearts are set upon the ways of God, and do
in the midst of all difficulties hope to come before him in Zion, it is
their privilege and duty to go on from strength to strength.
1. It is their privilege as they grow older to grow better, wiser, and
stronger : Isa. xl. 31, They that wait on the Lord shall renew their
strength ; they shall mount up with wings as eagles ; they shall run,
and not be weary ; they shall walk, and not faint/ They that wait on
the Lord, that do with patience expect the performance of his promises,
shall still have a new supply of strength, enabling them to bear up
when they seem to be clean spent, so as to mount as on eagles wings,
which are fowls that fly strongly and swiftly, and renew their youth :
Ps. ciii. 5, Thy youth is renewed like the eagles. Whether as those
fowls are famous for long life, vigorous and healthful, as if always
young, or it respects some particular qualities of the eagle. Some say
the eagle by casting her feathers reneweth her youth; as Micah i. 16,
* Enlarge thy baldness as the eagle. Some by casting her bill, when
the upper beak groweth crooked with age, and shutteth up the lower.
Well, then, this is the privilege of God s servants; so Ps. xcii. 13, 14,
* Those that be planted in the house of the Lord shall flourish in the
courts of our God ; they shall bring forth fruit in old age ; they shall
be fat and flourishing. Those plants which our heavenly Father
hath planted, in the midst of all their troubles and difficulties, they
flourish, as trees stand all weathers, and are helped by them ; yea, the
courts of God are such a kindly soil, that they bring forth fruit in old
age, so moistened by the dews of heaven and fountain of the gardens,
which is the Spirit. The decay of the outward man shall not hinder
the renewing of the inward man, but the last work is better than the
first. Their bodies, when ruinous, are yet the temples of the Holy
Ohost ; then are they kept fresh and lively, and shall have great delight
in God, and be fertile to the last. So Prov. x. 29, The way of the Lord
is strength to the upright. A man that is sincere and upright with
God; the more he walketh with God the more encouragement he hath,
more peace of conscience, more freedom from sin, greater readiness
and ability for God s service ; there is a power that increaseth with
very duty ; as the more a man swimmeth, or writeth, or playeth on an
instrument, the facility is increased. Many are ready to faint, and
think they shall never hold out in the midst of the difficulties they
meet with in the valley of Baca, but every new difficulty bringeth new
strength with it. These promises serve to encourage us to continue
with patience in well-doing ; there shall constantly be a renewed supply
of grace and strength.
2. It is their duty to go on from strength to strength ; that, as a
river, the farther it runneth the broader and deeper it groweth ; it doth
not lose, but get, by a further accession of waters ; the fountain is
318 SERMON UPON PSALM LXXXIV. 7.
small, as to the head and first rise, in comparison of the stream ; so a
Christian is to go on from one degree of righteousness unto another,
and still grow stronger in the graces of the Spirit : John iv. ] 4, Who
soever shall drink of the water that I shall give him shall never
thirst ; but the water that I shall give him shall be in him a well of
water springing up into everlasting life. And abound more in all
holy actions. Paul s instance : Phil. iii. 13, 14, Forgetting the things
that are behind, and reaching forth to the things that are before, I
press towards the mark for the prize of the high calling of God in
Christ Jesus. As a runner in a race doth not say, There is so much
of the way already past, now I may slacken my pace ; but there is so
much yet to come, and therefore run still ; so a Christian says, There
are so many sins to be mortified, so many graces to be attained, such
difficulties to be encountered, still I must hold on my course, or else I
shall come short of the goal.
Keasons why we must go on.
1. That we may recover what we have lost. We have lost in Adam
complete and perfect innocency, and surely we should not cease till it
be made up in Christ. He is more able to save than Adam to destroy :
Kom. v. 17, For if by one man s offence death reigned by one, much
more they which receive abundance of grace, and of the gift of right
eousness, shall reign in life by one, Jesus Christ. Adam was a public
person by institution ; Christ was not only instituted, but had an
intrinsic value ; he was God-man.
2. To preserve what we have. If we do not grow better, we grow
worse : Heb. vi. 1, * Let us go on to perfection ; and then presently he
treateth of apostasy, ver. 4, &c. So 2 Peter iii. 17, 18, Seeing ye
know these things before, beware lest ye also, being lead away with the
error of the wicked, fall from your own steadfastness ; but grow in
grace, and in the knowledge of our Lord and Saviour Jesus Christ.
We cannot keep that which we have received if we do not labour to
increase it : Mat xxv. 29, Unto every one that hath shall be given,
and he shall have abundance ; but from him that hath not shall be
taken away even that which he hath. They that row against the
stream, or he that goeth up a sandy hill, if they do not go forward
they go backward. We are either ascending or descending, continually
in motion. When a tree leaveth off to grow, it decayeth. Man goeth
backward in his estate if he have constant expenses and no gettings.
If we would maintain that measure of grace which we have, we must go
forward.
3. That we may attain to what is promised. God hath promised
absolute holiness : 1 Thes. v. 23, 24, The very God of peace sanctify
you wholly ; and I pray God your whole spirit and soul and body be
preserved blameless unto the coming of our Lord Jesus Christ. Faith
ful is he that calleth you, who will also do it/ When he had prayed,
he groundeth his confidence on God s faithfulness : Eph. v. 27, That
he might present it to himself a glorious church, not having spot, or
wrinkle, or any such thing, but that it should be holy, and without
blemish. Christ died to bring us to a state of perfection ; and being
told so, we expect it. We do not put off all our filthy garments at
once, but there is a body of sin cleaveth to the best ; and therefore
SERMON UPON PSALM LXXXIV. 7. 319
this work is done by degrees. So Col. i. 22, To present you holy, and
unblamable, and unreprovable in his sight; Jude 24, Now unto
him that is able to keep you from falling, and to present you faultless
before the presence of his glory, &c. This work is undertaken by
Christ, and he is to carry it on from one degree to another, till it be com
pleted at death. These expressions would be in vain if there were not
a going on from strength to strength and a constant increase. /orn
doth not grow in the barn, but in the field.
4. That we may perform what is required. The law of God ia
perfect, and alloweth no sin or sinful weakness, therefore we should
allow none. The perfection of the law is so far still in force (1.)
As that we should be ashamed of our defects in holiness, and mourn
over them : Horn. vii. 14, The law is spiritual, but I am carnal, sold
unders in. Alas ! poor captive ! I cannot do what I would. (2.) We
should be unsatisfied with our present measure of holiness, and still
be longing and striving after more : Phil. iii. 12, Not as though I
had already attained, either were already perfect, but I follow after it,
that I may apprehend that for which I am apprehended of Christ
Jesus. The perfection of the law is of this use, that we may be kept
humble, and aspire after further growth, and make further progress
every day. Perfection in holiness is not attainable in this life, yet we
are to aim at no less. Christ took hold of us in effectual calling for
this end ; and we are not sincere with God, if it be not so.
5. That we may answer the patterns set before us. The saints in
scripture are all set forth for an example ; Abraham in faith, Konu
iv. 20 ; Job in patience, James v. 11 ; Timothy in sobriety ; Paul in zeal
and diligence. We are to take the prophets for an example ; and
Paul biddeth us follow him, as he followed Christ : 1 Cor. xi. 1, Be
ye followers of me, even as I also am of Christ. These holy men had
the same nature, the same interests and concernments ; we have the
same helps and encouragements, the same God, and Christ, and Spirit,
and rule, and hopes, and comfort, and glory, which should shame us
to come short of them. Therefore you must be agoing from strength
to strength. Yea, the angels : Mat. vi. 10, Thy will be done on earth,
as it is in heaven. It is but reason that they that would be like them
for privileges should be like them for service and duty. If the angels,
that are out of gunshot and harm s way, hold on in God s service,
much more should we. Wicked men think everything in religion
enough; and that we make more ado than needeth, but Christ referreth
us to the angels : yea, to God himself : 1 Peter i. 15, Be ye holy, as
he that has called you is holy ; Mat. v. 48, Be ye perfect, as your
heavenly Father is perfect. Now therefore we must by degrees be
growing up unto this estate. The holiest upon earth are not a sufficient
copy to us. God is essentially holy, infinitely holy, originally holy.
Now wherein must we imitate him ? We must be immutably holy ;
we should aim at that state, when we shall be in some sort so. God
is universally holy in all his ways and works ; we should get nearer
and nearer to this pattern.
6. That we may answer our many experiences. There is no man of
any long standing in the profession of godliness but he hath many
experiences of the bitterness of sin, when he hath been meddling with
320 SERMON UPON PSALM LXXXIV. 7.
forbidden fruit ; and of the vanity of the creature, when he hath doted
upon it, and at length he findeth that there is a lie in his right hand :
Eccles. i. 14, I have seen all the works that are done under the sun, and
behold all is vanity and vexation of spirit. Of the comfort of duty ;
when done all things for God, there is a sweetness accompanieth it :
Micah ii. 7, Do not my words do good to him that walketh uprightly ?
Of the help of God in his difficulties and straits : Ps. xlvi. 1, God is
our refuge and strength, a very present help in trouble. Of the truth
of his promises : Ps. xviii. 30, As for God, his way is perfect ; the word
of the Lord is tried ; he is a buckler to all those that trust in him. Of
answer of prayers : Ps. cxvi. 1, 2, I love the Lord because he hath
heard my voice and my supplication ; because he hath inclined his ear
unto me, therefore will I call upon him as long as I live. Of the
enterprises of Satan : 2 Cor. ii. 11, Lest Satan should get an advantage
of us, for we are not ignorant of his devices. Now to have all these
experiences, and to be nothing improved and bettered, is very sad:
Deut. xxix. 4, Yet the Lord hath not given them an heart to perceive,
nor eyes to see, nor ears to hear, unto this day. To be nothing better,
nothing wiser, is an argument of spiritual stupidness and folly.
7. To answer all the means, and the care and cost that God hath
been at with us and for us. God expecteth growth where he has
afforded the means of growth in great plenty: Luke xiii. 7, He said
to the dresser of his vineyard, Behold, these three years I came seeking
fruit on this fig-tree, and find none ; cut it down, why cumbereth it the
ground ? It must be understood dejure, not de facto, of what God
might expect, for God cannot be disappointed : Have I been thus long
with you, and hast thou not known me ? John xiv. 9. It was a
grief to Christ when they were not grown under the means of grace :
Luke xii. 48, Where much is given, much is required. It is grie
vous to the Spirit of God when we are no better for all that is done
to us.
Application.
1. As it is a privilege of the sincere Christian whose heart is set
heavenward, so it is for his encouragement : They go from strength
to strength. If there be new troubles, there is new strength. Many
are ready to faint in the valley of Baca, and think they shall never
hold out. There is a continual supply : Kom. ii. 7, To them who, by
patient continuance in well-doing, seek for glory, and honour, and
immortality, eternal life ; Luke viii. 15, The good ground bringeth
forth fruit with patience. They have present support, and shall have
final deliverance : Ps. cxxxviii. 3, In the day when I cried thou
answeredst me, and strengthenedst me with strength in my soul.
God gives a power to bear up your spirit in all your burdens. God is
no Pharaoh ; you shall have strength with your work, strength with
your trials, strength with your difficulties. A good man will not
overburden his beast ; and God will give final deliverance ; your
troublesome journey will not last long ; it will be over in a little time,
and then you shall appear before God in Zion. There is rest : Kev.
xiv. 13, That they may rest from their labours, and their works
follow them. In heaven you have nothing to do but to bless God, and
praise God, and admire God to all eternity. Therefore be encouraged ;
SERMON UPON PSALM LXXX1V. 7. 321
go in the strength of your present refreshings, and God will find new
grace for you, while you continue upright with him.
2. As it is a duty.
Use 1. It showeth the folly of them who count an earnest pursuance
of eternal life to be more than needs, and that a little holiness will
serve the turn. Oh no ! A Christian should always be growing and
always improving, still pressing nearer and nearer towards the mark,
going on from strength to strength. There is no nimium in holiness ;
you cannot have too much holiness, or too much of the love of God,
nor of the fear of God, nor of faith in him. There are many that come
near and never enter : Luke xiii. 24, Strive to enter in at the strait
gate ; for many, I say unto you, will seek to enter in, and shall not be
able. Certainly he that knoweth what was lost in Adam, and must
be recovered in Christ, cannot think he can do enough or too much.
How hard a matter is it to keep what we have ! Such is the vanity,
lightness, and inconstancy of our hearts in good, and so furious are the
assaults of sundry temptations, and so great is our impotency to resist
them ; our proneness to turn from the ways of God so great ; so strong,
subtle and assiduous are our spiritual adversaries ; so many are those
difficulties, discouragements, diversions, and hindrances which we have
to wrestle with and overcome in the way to heaven, that it concerneth
us to give all diligence to advance in our Christian course. Once more,
there is so much promised, that certainly a man knoweth not what
Christianity meaneth if he striveth not to be more holy. So exact is
our rule, and strict, so holy is our God, so great are our obligations
from all the means and providences of God, that such a vain conceit
cannot possess the soul of a serious Christian.
Use 2. It reproveth those who, if they have gotten such a measure
of grace, whereby they think they may be assured they are in a state
of grace, they never look further, but set up their rest, and think here
after Christ will make them perfect when they die. Consider
1. They hazard their claim of sincerity that do not aim at perfection ;
for where there is true grace, there will be a desire of the greatest
perfection ; as a small seed will seek to grow up into a tree. He that
is truly good will be growing from good to better, and so is best at
last ; the more his light and love is increased, the more he is troubled
about the relics of sin, and grieved at his heart that he can serve God
no more perfectly.
2. All promises are accomplished by degrees ; and so far as we hope
for anything, we will be endeavouring it : 1 John iii. 3, Every man
that hath this hope in him, purifieth himself even as he is pure.
3. According to the degrees of grace so will our glory be. The
vessel is filled according to its capacity. They that are growing here
have more in heaven. He that improved ten talents hath a reward
proportionable, and so he that improved five, Mat. xxv. As our
measures of grace are, so will our measures of glory be, all according
to their size and receptivity. As there are degrees of punishments in
hell, so of rewards in heaven. He that loved God more on earth has
more of his love in heaven.
Use 3. It showeth the miserable estate of them that do not go
from strength to strength, but from weakness to weakness ; that waste
VOL. XVIII. X
322 SERMON UPON PSALM LXXXIV. 7.
their strength by sin, that are fallen back, and have lost the savouriness
of their spirits, and their delight in communion with God, and grow
more careless and neglectful of holy things, weak in faith, impatient
under the cross, formal in holy duties ; their heart is not watched,
their tongue is not bridled, their conversation is more vain, they wax
worse and worse. Oh ! take heed of such a declining estate. When
men fall from their first love : Eev. ii. 4, I have somewhat against
thee, because thou hast left thy first love. First faith : 1 Tim.
v. 12, Having damnation, because they have cast off their first faith.
Or first obedience : 2 Chron. xvii. 3, The Lord was with Jehoshapbat,
because he walked in the first ways of his father David. David in his
later time fell into scandalous crimes.
Use 4. Is to persuade you to go on from strength to strength. It
is the gift of God s free grace, and the work of the Spirit : Eph. iii.
16, That he would grant you to be strengthened with might by his
Spirit in the inner man. By maintaining and actuating grace, notwith
standing all difficulties.
Motives.
1. What a monstrous thing is it to be always babes and infants in
grace ! Heb. v. 12, 13, For when for the time ye ought to be teachers,
ye have need that one teach you again which be the first principles of
the oracles of God, and are become such as have need of milk, and not
of strong meat. For every one that useth milk is unskilful in the
word of righteousness ; for he is a babe. After many years of growing,
to be a babe still, an infant still, is monstrous.
2. Besides your entrance into Christianity, there must be a progress.
There is the gate and the way : Mat. vii. 14, Strait is the gate, and
narrow is the way, that leadeth unto life. Will you always keep at
the door and entrance ? It is not enough to begin, but you must
finish what you have begun, in the way of mortification, heavenly-
mindedness, and self-denial.
3. All the ordinances promote your growth ; it is the work of the
Spirit, but the Spirit doth it by the means of grace. We must not be
idle and negligent, but use the means ; as the word : 1 Peter ii. 2, As
new-born babes desire the sincere milk of the word, that ye may
grow thereby. Every duty giveth Christ a more hearty welcome into
your souls, but especially the Lord s supper. At the table of the Lord
we have our spiritual refreshings. Our initiation was by baptism, but
our growth by this ordinance. How doth this do it ? Partly as it
increaseth our assurance of God s love, and so encourageth us in his
service ; partly as we do more solemnly make use of Christ, who is our
sanctification, 1 Cor. i. 30 ; partly as it doth excite unto more fruitful-
ness, we being planted in the courts of God, and feasted at his table,
and taking our meal and viaticum to encourage us in our journey to
heaven.
4. How many have thriven by less means ! Twice Christ marvelled ;
at the faith of the centurion : Mat. viii. 10, He marvelled and said, I
have not found so great faith, no not in Israel ; and at the unbelief
of his own countrymen : Mark vi. 6, He marvelled because of their
unbelief. One had so great a faith, and so little means ; the other so-
little faith, and so great means.
SERMON UPON PSALM LXXXIV. 7. 323
5. You might more convert the world if you had more grace and
holiness in your hearts, and did discover it more in your conversations.
By "your purity : Mat. v. 16, Let your light so shine before men, that
they may see your good works, and glorify your Father which is in
heaven. The more we live holily, the more we commend our profes
sion. So by your constancy and courage : 1 Peter iv. 14, If ye be
reproached for the name of Christ, happy are ye ; for the Spirit of glory
and of God resteth upon you. On their part he is evil spoken of, but
on your part he is glorified. By your deadness to the pleasures of the
flesh : 1 Peter iv. 4, 5, Wherein they think it strange that you run
not with them to the same excess of riot, speaking evil of you. Who
shall give account to him that is ready to judge the quick and the
dead. By your fidelity in your relations. The apostle, speaking of the
faithful behaviour of servants, saith, Titus ii. 10, Showing all good
fidelity, that ye may adorn the doctrine of God our Saviour in all things/
What is the reason that the hearts of men are not more freely drawn
out to the doctrine of Christ ? Doubtless one reason is it wanteth
adorning and beautifying by the carriage of its professors. They that
carry themselves holily in their relations, they make religion a beauti
ful lovely thing in the eyes of the world: 1 Peter iii. 1, Likewise, ye
wives, be in subjection to your own husbands, that if any obey not the
word, they also may without the word be won by the conversation of
the wives ; that is, preparatively induce 
