13. XVII. "Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light,"
Because every one will shift this off from himself, and think it concerneth not him, I shall show you how it concerneth both the regenerate and unregenerate, and how far both the one and the other may be said to be asleep in sin.
First. For those that are carnal, and live in a course and trade of sin, habitual customary sinners, there is no doubt but they are asleep, and dead in trespasses and sins; for—
1. Their great work lieth undone, which is entering into God's peace, and accepting the grace offered to them for the pardon of their sins, and healing their natures: Luke x. 42, 'One thing is needful.' And what is that one thing, but returning to God from whom we have fallen by our folly and sin, or seeking his renewing and reconciling grace? this is the main thing: Mat. vi. 33, 'But first seek ye the kingdom of God, and his righteousness, and all these things shall be added unto you;' Phil. iii. 13, 'This one thing I do.' All men in their wits would mind this.
2. Their greatest concernments are forgotten by them, which is avoiding eternal death and obtaining eternal life: Prov. xv. 24, 'The way of life is above to the wise, that he may depart from hell beneath.' Our wisdom lieth in avoiding our greatest danger, and pursuing after our greatest happiness, and therefore to choose that sort of living which conduceth both to the one and the other. And by nature we are liable to eternal death, but the grace of the gospel provideth for us eternal happiness. The misery is beneath, the happiness is above; and salvation and damnation are no trifles. Now he that only mindeth things below, and neglecteth things above, is plainly asleep, and doth not act as a reasonable creature.
3. The light and direction which God giveth is of no use to him. There is a twofold light that shineth—the light of reason, and the light of religion.
[1.] The light of reason is of no use to a man that sleepeth. Reason will fear and hope, but it doth not stir them. Reason discerneth a difference between good and evil, and our wills were given us to refuse the one, and choose the other; and fears and hopes do awake us to this aversation or pursuit. But alas! to one whose conscience is benumbed, all is lost. Seeing better, they pursue that which is worse; they approve of things that are more excellent; but this law knowledge or natural knowledge is but a form: Rom. ii. 18, 20, 'And knowest his will, and approves the things that are excellent, being instructed out of the law. Which hath a form of knowledge, and of the truth in the law.' It is but μορφωσις τῆς γνώσεως ἐν τῷ νόμῳ; it is little stirring to make us mindful of our duty, and less effectual to make us perform it. The greatest things do not affect us when we do not think of them.
[2.] The light of religion or christianity, which is but a form too to them that are asleep: 2 Tim. iii. 5, 'Having a form of godliness, but
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denying the power thereof.' To sleep under the threatenings of God and the dreadful curses of his law, with so many wounds in our consciences and ulcers in our souls as the word of God discovereth in us, this is a deep sleep indeed. Our duty and danger is discovered to us at a higher rate in religion than was evident in the light of nature, and in a more powerful and affective way; but these hear, and see, and know all things as men asleep, as if it concerned them not at all. Well, then, we should earnestly seek to rouse them up.
First, 'Awake thou that sleepest.' Consider these motives—
1. Doth it become any to sleep in your case, while you know not God to be a friend or an enemy? yea, when you have so much reason to think that he is an enemy to you, for you are enemies to him by your minds in evil works: Col. i. 21, 'And you that were sometimes alienated, and enemies in your mind by wicked works.' The proverb saith, 'A man that hath an enemy must not sleep;' we take it for a maxim. And have not you made God your enemy when you break his laws, and grieve his Spirit, and dishonour his name? Go and be reconciled quickly. Is the guilt of sin a slight matter, or damnation a thing to be played with?
2. You sleep in that ship that is swiftly carried to eternity, and are just upon the entrance into another world: Mark xiii. 36, 'Lest coming suddenly he find you sleeping.' Oh, if Christ should come when you least expect him, and find you in a posture incapable of mercy from him, unqualified to receive benefit by his coming, how great will your confusion be! and you cannot present his time to him, and say, Stay till I am prepared; that may be long ere you are so.
3. You have slept out too much precious time already: 1 Peter iv. 3, 'The time past of our life may suffice us.' Have we not kept God out of his right too long, and delayed our own happiness, and left an eternal interest upon too great uncertainties and hazards? and will you do so still?
4. Thou hast been long and often called upon. If God had not sought to awaken you, you had the better excuse: Prov. vi. 9, 10, 'How long wilt thou sleep, O sluggard? when wilt thou arise out of sleep? yet a little sleep, a little slumber, a little folding of the hands to sleep.' Sleepy sinners are not presently awakened; we must continue calling to them. God hath not taken the first repulse, but still continueth calling thee by his word and providence. Men should be ashamed to lie snoring upon their beds when their master or father or prince calleth them. God calleth you by his word; conscience is a little stirred, but you fall asleep again. God seeketh to awaken you by smart providences; then you rouse up yourselves a little, but presently the love of sin prevaleth, and you take your rest again. You would fain sleep a little longer in sin, are loath to renounce your bewitching lusts and betake yourselves to a heavenly life.
5. Now is your time and season: Prov. x. 5, 'He that gathereth in summer is a wise son; but he that sleepeth in harvest is a son that causeth shame.' To lose time is sad, but to lose the season worst of all, and a season that bringeth profit as well as labour, as harvest doth. Usually the time of grace is between eighteen and eight-and-twenty; this is matter of observation. We cannot exclude other seasons, for
Christ may effectually call at the eleventh hour. We cannot say, The day of grace is past; but while you are fresh and in your flower, it is good to set your hearts to religion. Though the day of gospel grace hath no shorter end than the end of our life upon earth, God knoweth how long that life or the means of grace may be continued, either to a nation or person; it is quicklier past to some than others. Besides, there are certain times when God actually moveth the hearts of the impenitent towards conversion more than formerly he did. In short, there is the Father's season, the day of his patience, and that is as long as life, while his long-suffering waiteth: 1 Peter iii. 20, 'When once the long-suffering of God waited in the days of Noah.' And we are sure of no more; the present time is the best and only certain time: Heb. iii. 7, 'To-day, if you will hear his voice.' And there is God the Son's time, while the offers of grace continue; and we must not sin away and shorten this time: Luke xix. 42, 'If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace; but now they are hid from thine eyes;' 2 Cor. vi. 2, 'I have heard thee in a time accepted, and in the day of salvation have I succoured thee. Behold, now is the accepted time; behold, now is the day of salvation.' And there is God the Holy Spirit's time, when his motions are stronger and opportunities fairer for conversion than ever afterwards: Isa. lv. 6, 'Seek ye the Lord while he may be found; call ye upon him while he is near.' God may withhold the motions of his Spirit, and leave us to the hardness of our hearts; therefore we are to open when he knocketh, to put in for cure when he stirreth the waters, to let loose the sails when the wind bloweth.
6. Others care for their souls, and are hard at work for God; their diligence should awaken us: Acts xxvi. 7, 'Unto which promise our twelve tribes, instantly serving God day and night, hope to come; for which hope's sake, king Agrippa, I am accused of the Jews;' 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.' As the lazy and drowsy are stirred up by the early rising and constant labour of their neighbours. Why should not our souls be as precious to us as theirs to them? The same common necessity lieth upon us. Now shall not their zeal provoke us? They are flesh and blood as we are, and have not divested themselves of the interest and affections of the animal life no more than we; only they govern them, and overrule them to a better end. Now shall not their zeal provoke us?
7. The devil is awake, and will you sleep? 1 Peter v. 8, 'Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.' He is rocking your cradles, stilling your consciences by diversions or vain delights, prejudicing us against a holy ministry that would do us good, instilling into us by his instruments false and base opinions against holiness and strictness of life, to lull us asleep in security. Now, should we that know our danger take up every false allegation against our duty?
8. If nature were well awake, it would disprove your courses as much as religion. Now when duty is unquestionable, and nature doth even
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show to us that it is a shame to indulge such lusts and practices, that should much move us; otherwise we neither behave ourselves as men or christians. The thing should be doubly dear to us; that is, dear to us, 'both in the flesh and in the Lord,' Philem. 16. When nature and grace concur, either to commend or condemn a way, we sin greatly if we regard not these motions.
Secondly, 'Arise from the dead;' that is, be converted to God; for the voice of Christ doth not only conduce to awaken us, but to raise us from the dead: John v. 25, 'The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live.' Look about you, then; entertain serious thoughts of getting out of a state of sin into a state of grace.
Take two motives to quicken you to this—
1. Better never be awakened if still we continue in our sins, for this aggravateth them: John iii. 19, 'And this is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds are evil.' When it prevaleth for conviction only, and not for conversion, when you know a better condition, and do not embrace it, this is not only shameful, but wilful sluggishness.
2. Better never rise in the last day if we be not raised from the death of sin. It would be a kind of good news to the wicked if there were an end of them in the grave. No; all must rise again: John v. 28, 29, 'Marvel not at this; for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth, they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation. Herein they are worse than the brutes, death puts an end to their pains and pleasures at once; but when a wicked man dieth, he goeth to receive his everlasting doom and sentence, which shall openly be pronounced at the last day. Oh, then, 'arise from the dead.' There are two pleas against this exhortation; some say, It is too soon; others, It is too late.
[1.] Do not say, It is too soon; for we can never soon enough get out of so great a danger. The case is more difficult every day; and when you are awakened, and smother your convictions, that bringeth on penal hardness: Heb. iii. 7, 8, 'To-day, if ye will hear his voice, harden not your hearts.' While it is called to-day, before God's day be over, and the heat and force of the impulse be lost. The present time is the only time, and we are not sure the day of salvation may be longer, because death may cut us off. Sin is a hardening thing; and the longer we sin, the more it hardeneth.
[2.] Do not say, It is too late; for the work is yet possible, as short as your time is like to be in the world; and it will be your fault if it be not done. The covenant of grace promiseth pardon to every penitent believer, whenever they truly turn to God, without excepting any hour or person in the world. God doth yet freely offer you mercy; and if you will not refuse him, the design of love shall not break on his part. Repentance, and cries, and tears will be too late in the other world, but never here. God is able. Do not say, as Martha, John xi. 39, 'Lord, by this time he stinketh.' God is able to raise dead souls, as he did Lazarus out of the grave. Indeed, if you think sin is best for you, and you will not hear of changing your course, then for the present christianity speaketh no good to you.
Secondly, I must apply myself to the regenerate and renewed by grace, and so show you how they may sleep in sin, and therefore should awake to righteousness.
1. It may be incident to God's people; for the foolish and wise virgins both slumbered and slept: Mat. xxv. 5, 'While the bridegroom tarried, they all slumbered and slept.'
Reasons.
[1.] There is a diversity of principles within us, the flesh inclining to sleep, and the spirit inclining to wake: Cant. v. 2, 'I sleep, but my heart waketh;' Mat. xxvi. 41, 'Watch and pray, that ye enter not into temptation; the spirit indeed is willing, but the flesh is weak.' The degrees of grace which the best attain unto in this life are mixed with imperfections; the commanding faculties do but imperfectly direct, and the inferior faculties do but imperfectly obey; the understanding is but a blind guide, and the will is but imperfectly rectified by grace.
[2.] There are variety of natural occurrences working upon the diversity of principles within us; sometimes we are in a prosperous estate, sometimes in deep trouble, and both may cause deadness and drowsiness in us. Deep troubles may make us 'weary of well-doing,' 2 Thes. iii. 13; Heb. xii. 3, 'Lest ye be wearied, and faint in your minds.' So in times of wealth, peace, and honour, these may breed in us security and neglect of God: Prov. i. 32, 'For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.' Ease destroyeth the fool. When Delilah spreads her lap for us, and the delights of the world open their bosom to us, we had need to look to ourselves. David enjoying peace and rest fell into those foul sins of adultery and murder, 2 Sam. xi. 1. He slew Uriah, his friend, who in adversity spared Saul, his enemy; his heart smote him for cutting off the lap of Saul's garment, but without remorse he plotteth secretly to destroy his faithful servant.
[3.] Conversing with spiritual sluggards, who count it a high piece of wisdom not to be too forward in religion. Company and example hath a mighty force upon us, and doth secretly taint our hearts: Isa. vi. 5, 'Woe is me, for I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips.' Mortified, warm, heavenly, and self-denying christians do exceedingly quicken us: Heb. x. 24, 'Let us consider one another, to provoke unto love and good works.' But carnal company is a deadening thing; a man had need shake them off if he will keep religion alive: Ps. exix. 115, 'Depart from me, ye evil-doers; for I will keep the commandments of my God.' Our dulness is such, that we need most powerful helps.
[4.] Another cause is dead worship. Missa non mordet—The mass bites not. Spiritual duties are compared to new wine, Mat. ix. 17, but pharisaical fasts to old dead wine. A perfunctory sort of worship never keepeth us awake; powerful preaching is compared to goads to prick us: Eccles. xii. 11, 'The words of the wise are as goads, and as nails fastened by the masters of assemblies.'
[5.] Slumber is another cause of sleeping: Mat. xxv. 5, 'They all slumbered and slept;' first they slumbered, then they slept. No man becometh stark naught at the first step. Give way to a remiss will, and it increaseth on you; one degree of carelessness breedeth another;
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suppose one act of careless praying, or slight hearing, which draweth on other acts.
[6.] Not keeping graces in a lively and constant exercise: Prov. xix. 15, 'Slothfulness casteth into a deep sleep.' The way to be fervent in duties is to be frequent in them. Wells are the sweeter for draining; exercise keepeth us in life and heart.
[7.] Grieving the Spirit causeth him to suspend his quickening influences, and then the soul is soon in a dead and drowsy estate: Eph. iv. 30, 'Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.' Conscience is more stupid, and the heart more stiff after some notable disobedience to the Spirit's motions. David and Jonah are instances of this.
[8.] Immoderate liberty in worldly things, either in worldly cares or the delights of the flesh: Luke xxi. 31, 'Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life.' So Ps. cxix. 37, 'Turn away mine eyes from beholding vanity, and quicken thou me in thy way.'
2. Wherein the evil of this consists? There is some defect in the vital graces. Faith is dead: James ii. 20, 'Wilt thou know, O vain man, that faith without works is dead?' Love is cold: Mat. xxiv. 12, 'Because iniquity shall abound, the love of many shall wax cold.' And hope is slight, whereas it should be a lively hope: 1 Peter i. 3, 'Who hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead.' Faith is dead when there is a form of knowledge rather than a lively assent to the truths of godliness, and only a dead opinionative belief. Love is cold when it doth not overrule carnal self-love, and hath not that force and constraint upon the soul that it should have: 2 Cor. v. 14, 'For the love of Christ constraineth us.' And there is not a certain and earnest expectation of the blessedness to come when the heavenly mind doth not fortify us against the allurements of sense. Now the defect in the vitals showeth itself—
[1.] By some intermission of our care and caution to keep ourselves from sin, so that we are either overtaken or overborne. Overtaken through inadvertency: Gal. vi. 1, 'Brethren, if a man be overtaken in a fault,' &c.; or overborne by the violence of temptations and lusts: James i. 14, 'Every man is tempted when he is drawn away of his own lust, and enticed;' and grace maketh but a feeble opposition. Usually God's children are overtaken by sins that come upon them by insensible degrees, and do not waken them by sudden and frightening assaults, and so they lapse insensibly into pride, covetousness, sensuality, vainglory, and the like sins. But sometimes also they are overborne, and drawn to dishonour God, and wound their peace, and lay stumbling-blocks before others.
[2.] In some abatement of our zeal, fervency, and seriousness in the duties of religion. Grace is ready to die: Rev. iii. 2, 'Be watchful, and strengthen the things that remain, that are ready to die;' Isa. lxiv. 7, 'There is none that calleth on thy name, that stirreth up himself to lay hold on thee.'
[3.] In neglecting our preparations for our great account, which is the great enlivening work that should keep us awake in our business:
2 Peter iii. 14, 'Wherefore, beloved, seeing that ye look for such things, be diligent, that ye be found of him in peace, without spot and blameless.' And watching is most required and pressed in the scriptures with respect to the day of judgment. Now many times God's children are distracted with worldly cares or benumbed with fleshly delights, and live securely in an unprepared estate, and do not endeavour to get ready for the coming of the Lord. And so the sleeping of the virgins is to be interpreted; they had faith, or a belief of the Lord's coming, and made some general preparation for it: Mat. xxv. 1, 'They went out to meet the bridegroom;' but ver. 5, 'While the bridegroom tarried, they all slumbered and slept;' his coming was delayed, and they grew careless.
3. How far as to the degree may it seize on God's children?
[1.] There is no intercision of the habit, or radical inclination of the soul to God. Still God is their portion and their happiness; their choice of him as their supreme good remaineth unshaken, and their hearts are set to obey him and please him in all things. But still they are not so dutiful to God, and so true to their great end and scope, but that they are put besides it, and do actions impertinent, and sometimes that seem inconsistent with it.
[2.] It is not an universal slumber and sleep of the whole man, and to all goodness. The heart awaketh: Cant. v. 2. 'I sleep, but my heart waketh.' And it is not an estate of sin that they are in, but some particular sins they are tempted to: Ps. exix. 133, 'Order my steps in thy word, and let not any iniquity have dominion over me.' There is something taketh God's part: 1 John iii. 9, 'Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.' They are unsatisfied with this drowsy dead estate, and complain of it. They complain of that senseless stupidity, and sluggish dulness, and cold indifference to heavenly things which they have contracted: Isa. lxiii. 17, 'O Lord, why hast thou made us to err from thy ways, and hardened our hearts from thy fear? Return for thy servants' sake, the tribes of thine inheritance.'
[3.] They are more easily alarmed and roused up out of it than those that sleep the sleep of death, when conscience hath but leisure and help to deliberate; as a candle newly blown out doth sooner suck light than one that was never kindled: Ps. li. title, 'A psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba.'
[4.] When they rise again, they are more earnest and fervent than they were before; they resolve, and arm themselves with the stronger resolution for the time to come: Ps. li. 6, 'Behold, thou desirest truth in the inward parts; and in the hidden part thou shalt make me to know wisdom.' In short, there is a difference between enmity and laziness; some deadness that cometh upon us, and death in sin; between a drowsy fit, and a state of carnal security; between careless living in sin, without any fear of God's wrath and care of repentance, and some coldness and indifference we contract.
[See some of these heads more enlarged on in the author's Sermon on Mat. xxv. 5.]
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Well, then, since it is incident in part to God's children, I will press this admonition on them also.
(1.) Awake. It may seize on the young christian who has as yet no experience of the strength of sin, the danger of temptations, or their own weakness: Mat. xxvi. 33, 'Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended.' It may seize on one of long standing, who, having made sure of his eternal interests, may grow negligent, as if he were now past all danger: Rev. iii. 17, 'Thou sayest, I am rich, and increased with goods, and have need of nothing: and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.' We are in danger not only in prosperity, but in adversity; as before: Ps. xxx. 6, 7, 'And 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;' 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.' In public and in private duties. In private; so it was with the disciples: Mat. xxvi. 45, 'Sleep on now, and take your rest.' In public: Mat. xiii. 25, 'But while men slept, his enemy came, and sowed tares, and went his way.' Not only upon omission of our duty, but when we have performed some eminent service: 2 Chron. xxxv. 20, 'After all this, when Josiah had prepared the temple,' &c., then did he rashly engage against Necho, king of Egypt, which cost him his life: Ezek. xxxiii. 13, 'If the righteous trust to his own righteousness, and commit iniquity,' &c., viz., by neglecting his watch. Oh, let us watch then: 1 Thes. v. 6, 'Therefore let us not sleep, as do others, but let us watch and be sober.' Take heed when a senseless stupidity is growing upon you, or a dulness and want of zeal for God, or any tedious irksomeness in God's service, or too much affection to worldly happiness. If you sleep, you hazard your souls, and expose yourselves to God's severe correction: Hosea v. 15, 'I will go and return to my place, till they acknowledge their offences, and seek my face.' Let us rouse up ourselves: 2 Tim. i. 6, 'Wherefore I put thee in remembrance, that thou stir up the gift of God which is in thee.' Beg of God to quicken you, as David often did, Ps. cxix.
(2.) As you would show that you have your part in this lightsome condition of christianity, do not only renounce the works of darkness, but reprove them, and shame them out of the world by a holy awful conversation. We would all have our part in the comfort and peace of christianity; let us all have a hand in representing the glory and lustre of it to the world. Let your religion appear to be manifesting light, not only to direct yourselves, but to convince the world.
SERMON XVIII.
See then that ye walk circumspectly, not as fools, but as wise.
EPH. v. 15.
IN the context the apostle inferreth a change of life from the change of their condition; they sometimes lived in heathenish darkness, but were now light in the Lord; and therefore it is an easy deduction he inferreth, that they should walk as children of the light. And then he showeth them what kind of walk that is—(1.) Negatively, that they should 'have no fellowship with the unfruitful works of darkness, but rather reprove them.' (2.) Positively, he directeth them here to 'walk circumspectly, not as fools, but as wise.'
In this direction the duty is—(1.) Propounded; (2.) Expounded.
1. It is propounded, 'See that ye walk circumspectly;' where—
[1.] The manner; he would have them regard it as a matter of importance, βλέπετε οὖν, look to it.
[2.] The matter, πῶς ἀκριβῶς περιπατεῖτε, how circumspectly ye walk. Mark, it is our walk that the apostle speaketh of, or the whole course of our conversations. There may be a zealous fit or pang for a step or two, but the whole course, manner, and tenor of our lives must be thus ordered. And the other word, ἀκριβῶς, signifieth exactly, accurately: Mat. ii. 8. Herod chargeth that they should search diligently for the child. The word is ἀκριβῶς, narrowly. Some may think the apostle intendeth wary carriage, to avoid danger, and save themselves. No; it is not a politic cautiousness to save a temporal stake, but a holy wisdom to save our souls; it relateth to our duty to God rather than to danger from men.
2. As it is expounded by a new proposal, which hath also the advantage in it of a motive and argument: 'Not as fools, but as wise.' In the judgment of the world you will be accounted fools, but really and indeed this is your wisdom: Deut. iv. 5, 6, 'Behold I have taught you judgments and statutes, even as the Lord my God commanded me. Keep them therefore, and do them; for this is your wisdom and understanding in the sight of the nations, when they shall hear all these statutes, and say, Surely this great nation is a wise and understanding people.' But mark the emphasis; the apostle speaketh both negatively, 'Not as fools,' and positively, 'But as wise.'
[1.] 'Not as fools,' negatively. Fools are a sort of easy people, apt to be seduced and drawn aside to carnal compliances.
[2.] 'But as wise,' that is, as men of prudence, who weigh all things, or as those that are endowed with the wisdom of God revealed in his word: Prov. xiv. 8, 'The wisdom of the prudent is to understand his way;' Prov. xxiii. 19, 'Hear thou, my son, and be wise, and guide thine heart in the way.'
Doct. It is the duty of God's children to walk exactly or circumspectly.
This is commanded: Heb. xii. 13, 'Make straight paths for your feet.' God doth not allow men the liberty to take what way they list, or to enlarge themselves as their fleshly inclinations move them. No;
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their conversations must be bounded and confined within such limits as God hath prescribed: 1 Thes. iv. 1, 'That as ye have received of us how ye ought to walk and to please God, so you would abound more and more.' The christian faith and the care of our own salvation layeth great obligations upon us to walk exactly, according to the rule that is set unto us, and to improve and increase the holiness that is already in us, that we may please God better than yet we have done. And as it is commanded us, so it is commanded to us as the most comfortable course that we can take: Gal. vi. 16, 'As many as walk according to this rule, peace be on them, and mercy, and upon the whole Israel of God.' The word there signifieth to walk orderly and attentively, as soldiers when they keep rank, who do observe their rule or the laws of military discipline. These have peace in their own consciences, and mercy from God in pardoning their many failings. So Acts ix. 31, 'They walked in the fear of God, and in the comforts of the Holy Ghost.' We think to be so exact is tedious and troublesome. No; it is the ready way to peace and comfort. Whereas others make a hard shift to go to heaven through many doubts and fears, they have a comfortable sense of their interest in Christ, and live in the delightful foresight of glory to come. The saints are commended for it: Luke i. 6, 'It is said of Zachary and Elizabeth, 'they were both righteous before God, and walked in all the commandments and ordinances of the Lord blameless;' that is, were approved and accepted of God as sincere and upright persons, who live in obedience to all God's will, without indulgence to any known sin; therefore their human frailties are not mentioned and imputed to them. So Paul: Acts xxiv. 16, 'Herein do I exercise myself, to have always a conscience void of offence, towards God and towards men.' That was his daily exercise; so should we be exactly careful to perform our duties to God and man.
Reasons to evince the necessity of this circumspect walking.
First, We have a strict rule, that doth not yield the least allowance and indulgence to sin. When David had admired the perfections of the law, for the purity of it, and its dominion over the conscience, what was the fruit of that meditation? Ps. xix. 12, 'Who can understand his errors? cleanse thou me from secret faults.' The best man living, when he compareth himself with the law of God, will be forced to blush and acknowledge more sins than ever he took notice of before. The law of God is said to be a 'broad law,' and sometimes a 'narrow law.' A broad law: Ps. exix. 96, 'I have seen an end of all perfection, but thy commandments are exceeding broad.' A narrow law, as our way to heaven is called a 'narrow way,' Mat. vii. 14. It is a broad commandment, because it compriseth the whole duty of man. Everything is under a law, not only our actions, but our aims; there is a law to our thoughts and our desires, and the very sudden and indeliberate motions of our souls. We make too short an exposition of the law, and therefore have too large an opinion of our own righteousness. Again, it is a narrow law, because it alloweth no liberty to corrupt nature to discover and bewray itself. There are extremities on either side to be avoided: Deut. v. 32, 'Ye shall not turn aside to the right hand nor to the left.' It is a proverbial form of speech, used to signify our exact care to walk in God's laws; it is taken from passengers, that keep exactly to the road and highway, from which they could not turn aside on either hand, without trespassing on some one or other. The same speech is used, Isa. xxx. 21, 'This is the way, walk in it, when ye turn to the right hand, and when ye turn to the left;' Prov. iv. 27, 'Turn not to the right hand, nor to the left; remove thy foot from evil.' Now, then, in a narrow way it is easy to err, for it is hardly found and hardly kept, but the danger of erring is great. Therefore to escape the danger, and that we may walk evenly in the ways that lead to heaven and happiness, we need much circumspection. Let me give you an instance. Solomon saith, Eccles. vii. 16, 17, 'Be not righteous overmuch, neither make thyself overwise: why shouldst thou destroy thyself? Be not overmuch wicked, neither be thou foolish: why shouldst thou die before thy time?' The meaning is, avoid the faulty extremes on both sides. But then he saith, ver. 18, 'He that feareth God shall come forth of them all;' that is, he that ordereth his ways in the fear of God, turneth not after either to the right hand or to the left; he is neither too stiff and proud in his own conceit, nor too flexible and bending, where his duty forbiddeth compliance.
Secondly, What a holy God we have for our witness, approver, and judge, who will one day call us to an account! This is often pressed: Deut. iv. 23, 24, 'Take heed unto yourselves, lest ye forget the covenant of the Lord your God, which he hath made with you, and make you a graven image, or the likeness of anything, and shall do evil in the sight of the Lord thy God, which he hath forbidden thee: for the Lord thy God is a consuming fire, even a jealous God.' Therefore we must not make bold with his name, law, worship, or interest. So to press them to seriousness: Josh. xxiv. 19, 'And Joshua said unto the people, Ye cannot serve the Lord; for he is a holy God, he is a jealous God.' And when he smote the Bethshemites, I Sam. vi. 20, 'Who is able to stand before this holy Lord God?' It may be you will think this is the character of God as he represented himself to the Jews; but doth not the christian representation of God call for the same respect and reverence? See Heb. xii. 28, 29, 'Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably, with reverence and godly fear; for our God is a consuming fire.' He is a God of all grace, but he will not be slighted; his mercy doth not lessen his majesty, nor expose it to contempt. There are two things in this reason—(1.) That God is our witness; and (2.) He must be our approver and judge.
(1.) He looketh on, and seeth all that we do for the present: Ps. cxix. 168, 'I have kept thy precepts and thy testimonies; for all my ways are before thee.' It is impudence, and great contempt of God, to break his laws before his face. What can we do that is hidden from him and done behind his back? And his inspection is accurate: Prov. xvi. 2, 'The Lord weigheth the spirits.' He not only seeth, but weigheth them.
2. He must be our approver and judge. If we be sincere, we make him so: 2 Cor. v. 9, 'Wherefore we labour, that, whether present or absent, we may be accepted of him;' 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
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had our conversation in the world.' But whether we will or no, he will call us to an account, and then everything will come into the judgment: Eccles. xii. 14, 'For God will bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.' When you reckon with your servants, a general bill doth not serve the turn. Now we cannot be too strict who are to account for all our thoughts, words, and actions. Christ will not take our accounts by heap and in the lump, there will be a narrow search into our hearts and lives.
Thirdly, A great obligation to our strict obedience, as we are children of the light.
1. Surely there should be a great and broad difference between them and the children of darkness. Now it is both a saddening and quickening consideration to consider how far a natural man may go; and if you go lower in the rule of holiness, how can you think yourselves sincere with God? Christ hath told us, Mat. v. 20, 'Except your righteousness shall exceed the righteousness of the scribes and pharisees, ye shall in no wise enter into the kingdom of heaven.' As he convinceth the pharisees of unsoundness: 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 ye salute your brethren only, what do ye more than others? do not the publicans so?' What singular thing do ye more than others? So to convince false christians, what do ye more than others? The pharisees were a strict sect; they did profess περιστέναι, to exceed, to supererogate; and add to the duty of the law in externals. It were wondrous to tell you what a painful and costly profession they made, insomuch that the Jews had a proverb, that if two men only should be saved, one of them would be a scribe, the other a pharisee, such were their long devotions, large alms, and frequent penances. Now our righteousness must exceed as to principle, manner, and end. The love of God, a more thorough heart-subjection to him, and his glory, must be our scope.
2. Because the more light and knowledge a man hath, the more he is bound to take heed to his ways, that his practice may be according to his light. The children of light can better choose their way and foresee their danger; and if they do not, their sin is double, and so will their punishment be: Luke xii. 47, 'That servant which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.' You have more light than others, and therefore you should walk more exactly; to stumble in the dark is not so culpable. None can sin as you do, because none sin against such clear light as you do. You are 'light in the Lord.' The gospel hath not only shined upon you, as the sun may upon an opaque and dark body, but hath also shined into your hearts. You have the light seated in you, and so are made luminous yourselves; therefore you have need to look to the principles, ends, motives, and circumstances of all your actions, that you may do nothing that may afterwards be a shame, disgrace, or grief of heart to you. Whatever vanity, disorder, or confusion is seen in the lives of others, that are carried to no certain scope, but are hurried hither and thither by the uncertain motion of their lusts, you should refer all things to their great end and scope, and not be deceived with a false appearance.
3. They are the light of the world: Mat. v. 14, 'Ye are the light of the world;' Phil. iii. 15, 'Let us therefore, as many as be perfect, be thus minded; and if in anything ye be otherwise minded, God shall reveal even this unto you.' They should be a copy and pattern to others to invite them to the heavenly life by the strictness and seriousness of their conversations. The same honour is put upon you that was put upon the star at Bethlehem, to be guides to Christ. Therefore you are to be more exemplary, which cannot be without circumspection.
4. Because there are many snares and dangers; as in a chessboard, we can hardly move back or forth but we are ready to be attacked. In all the businesses, affairs, and comforts of this life, we are apt to miscarry. To some their table becometh a snare: Ps. lxix. 22, 'Let their table become a snare before them; and that which should have been for their welfare, let it become a trap.' To others their estates: 'They that will be rich fall into temptation and a snare,' 1 Tim. vi. 9. Yea, sometimes there may be a snare in our duties: 1 Tim. iii. 6, 'Not a novice, lest being lifted up with pride, he fall into the condemnation of the devil;' that is, grow proud by his ministerial service and employments, and so become a sect-master, and make divisions. Now they that are not circumspect are sure to miscarry. He that hath his eyes in his head, and looketh about him, may escape: Prov. i. 17, 'In vain the net is spread in the sight of any bird.' In short, so many and so subtle are the temptations which Satan sets for us to entrap us and draw us from our duty, that we cannot be circumspect and cautious enough. Therefore we that are placed in the midst of so many dangers and temptations ought to walk circumspectly, that we may not be ensnared: Eph. vi. 11, 'Put on the whole armour of God, that ye may be able to stand against the wiles of the devil.' He assaults us not only by force, but cunning; his wiles are more dangerous than his darts, because they do not approach us with such frightening and awakening assaults as his darts do. He conveyeth such ensnaring temptations as he knoweth will best take with the person tempted; and to deal with the children of light, 'He transformeth himself into an angel of light,' 2 Cor. xi. 14. Some are for grace, others for works; some indulge the flesh, others use the body with more rigour, and will not suffer themselves to be at the whistle of every temptation.
5. Most christians have but a weak heart, that is apt to lead them aside into some unbecoming practice. Our heart is most in danger, and therefore we have need to look to ourselves: 1 Cor. x. 12, 'Let him that thinketh he standeth take heed lest he fall.' Those that seem to be most firm and settled have little cause to trust themselves. Though it is true that ordinarily, if the first radical inclination to God and heaven be strengthened, all the other graces grow strong with it, yet many times, yea, most times, it falleth out that christians are weak in some things and strong in others; for all graces do not grow in an equal proportion in true believers, because of some accidental obstruction in the receiver, either through bodily temper, or frequent temptations, or want of serious diligence. So Adam, Solomon, Noah, and others, whose upper soul was considerably furnished and fortified, fell by sensual appetite. Some may have a good proportion of zeal yet
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fail in humility; therefore all graces are not in an equal degree in christians. Some are impotent in bridling a passion, others in bridling the tongue, or checking pride and envy and self-esteem. There is often great zeal with little knowledge; and again, some have great knowledge with little charity. Therefore how much doth it concern christians to be cautelous. Some have more to do to govern their passions, some to keep down their ruder lusts: Titus iii. 3, 'Serving divers lusts and pleasures.' Sometimes the eyes, that they may not let in temptations to the soul: Job xxxi. 1, 'I made a covenant with mine eyes; why then should I think upon a maid?' Sometimes the tongue: Ps. xxxix. 1, 'I said, I would take heed to my ways, that I offend not with my tongue.' Sometimes the appetite: Prov. xxiii. 2, 'Put a knife to thy throat, if thou be a man given to appetite.' We are to keep all avenues and passes, but especially to fortify the weakest parts. And in the general let me tell you, there may be a defect in the understanding, but the great cause of all miscarriage is the falseness of the heart; therefore how can weak hearts bear up against strong temptations?
6. Consider how many guards God hath set upon man, who is apt to fly out upon all occasions. There is an external guard, the magistrate, who is to watch for thy good, Rom. xiii. 4, that nothing may fall out that may disturb human society. But because that is a lax innocence that doth only exempt us from the danger and stroke of the law, and all sins do not intrench upon the welfare of human society, there is a closer guard upon us. God hath made us and our fellow-christians to be one another's keepers: Heb. iii. 12, 'Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God.' In 'any of you;' as not in yourselves, so not in others: ver. 13, 'But exhort one another daily, while it is called To-day, lest any of you be hardened through the deceitfulness of sin.' We must not hate another, and suffer sin upon him. But because duties of common love and charity are often omitted, therefore this is a debt of justice. Some are appointed by way of office and charge: Heb. xiii. 17, 'Obey them that have the rule over you, and submit yourselves; for they watch for your souls as they that must give account, that they may do it with joy, and not with grief.' It is a grief to them when they cannot give a good account of you to the Lord. But church officers cannot be everywhere; they cannot follow you into your families, and closets, and retirements, or pry into every corner; and therefore there is an invisible guard upon you, the holy angels: 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 Lord Jesus Christ, and the elect angels, that thou observe these things, without preferring one before another, doing nothing by partiality.' The angels observe you when anything unseemly passeth from you in worship or in ordinary conversation. A man can hardly be alone; wherever he goeth, there are good and bad angels in his company. Now because the angels cannot know the heart unless it be by guess and ratiocination, therefore there is a spirit in man which knoweth the things which are in man: 1 Cor. ii. 11, 'For what man knoweth the things of a man, save the spirit of a man which is in him?' Conscience is God's deputy, and doth accuse and excuse by turns. Whithersoever we go, we carry an accuser and a witness about with us. None can escape this domestic tribunal. Conscience is either troublesome or quiet as we behave ourselves; your own thoughts will be upon you, and your hearts reproach you. A godly man would not hazard the checks of his own conscience, and therefore prevents the cause and occasion of them. But because conscience is often stupefied and benumbed, there is besides this the Spirit of God, who observeth all that we do. The Spirit cannot be blinded, and therefore cannot be mistaken; not a motion in the soul but he is acquainted with it. The good motions are of his own operation, the bad oppose his work. He witnesseth our sincerity: Rom. ix. 1, 'I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost.' He is grieved with our disorders, Eph. iv. 30, therefore we ought to walk circumspectly.
7. Because there are so many spies upon us, who may make an ill use of our failings.
I shall instance in three—Satan, wicked men, and weak brethren.
[1.] Satan. The devil is our enemy; he is called our adversary: 1 Peter v. 8, 'Be sober, be vigilant, because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour.' He watcheth to get some advantage against us: 2 Cor. ii. 11, 'Lest Satan should get an advantage of us, for we are not ignorant of his devices.' He seeketh how to work upon our mistaken judgments or carnal affections: 1 Cor. vii. 5, 'That Satan tempt you not for your incontinency.' He observeth us in all our postures, and lays many temptations in the way, and hath hidden secret darts to mischief our souls which we think not of. Now shall not we be watchful and circumspect?
[2.] Your way is most eyed by wicked men, who also watch for your halting: Jer. xx. 10, 'For I heard the defaming of many, fear on every side. Report, say they, and we will report it. All my familiars watched for my halting, saying, Peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him.' Besides that we are in the sight of God and his angels, we have many enemies who will triumph in our miscarriages, and so strengthen themselves in their wickedness. They would fain draw something from us that may be either a justification of them or matter of sport to them. To surprise a child of God in his nakedness is their mirth, as the sight of Noah's nakedness was to cursed Ham. John Baptist's head in a charger is an usual dish at most men's tables; reports, true or false, concerning some eminent servant of God gratify and feed their prejudices. There is an envious desire in man to blast eminency, especially religious eminency, because it upbraideth and reviveth guilt in the minds of others, and therefore the world would have somewhat to blemish them. Because they will not come up to the holiness of others, they seek to take others down to themselves, and hope their censure shall excuse their not imitating their graces and virtues. The apostle telleth us, 1 Cor. iv. 9, that God's servants are set forth to be made 'a spectacle unto the world, and to angels, and to men.' Who would not then watch over himself when others watch over him? So that their very slanderers are a help to watchfulness; as one chose rather to live among
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his enemies than his friends, to make him wary and cautious, for then he should be sure to hear of his faults. I am sure the word of God enforceth strictness upon this account: Col. iv. 5, 'Walk in wisdom toward them that are without.' And David prayeth for direction because of his observers: Ps. xxvii. 11, 'Teach me thy way, O Lord, and lead me in a plain path, because of mine enemies;' in the margin it is, 'because of my observers.' In short, they had need be circumspect themselves who are to reprove others, both by word and deed.
[3.] There are weak brethren, which are enough to bind us to circumspection if there were no other argument, for fear of offending Christ's little ones, or prejudicing any one who is hopefully coming on in the way of religion. To lay stumbling-blocks in the way of young converts is a great sin; it is like killing a child in the womb by a stroke: 2 Kings v. 26, 'Is this a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and men-servants, and maid-servants?' Is this a time to receive bribes, when a Syrian nobleman had been but newly gained to a reverence and respect of the God of Israel? Take heed you do not stumble them: Mat. xviii. 6, 'But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.' Better suffer a violent and ignominious death than prejudice and hinder the salvation of any.
Use. Of reproof.
1. Of those that scoff at strictness and accurate walking. These scoff at that which is the glory of that religion which they do profess, that which God aimed at, that which Christ purchased, that which the Spirit worketh. They are guilty of persecution: Gal. iv. 29, 'But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.' That persecution was scoffing and mocking about the inheritance; we are as much in the favour of God as the precisest of them all: Gen. xxi. 9, 'And Sarah saw the son of Hagar the Egyptian, which she had borne unto Abraham, mocking.' Will a father take it well that a slave should mock his child because he is like him? You will say, It is not their holiness and purity you laugh at, but their folly and preciseness. But is it foolish to be tender of God's laws? Which is better, to conform ourselves to God's will or men's sinister fashions and customs? Can a man keep at too great a distance from sin? But it is preciseness and fond scrupulosity. So did the conversations of christians seem to the old pagans: 1 Peter iv. 3, 4, 'For the time past of our lives may suffice us to have wrought the will of the gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquets, and abominable idolatries. Wherein they think it strange that you run not with them into the same excess of riot, speaking evil of you.' And shall it be so among seeming christians? Have we not the same bible? do we not believe the same creed? are we not baptized into the same profession? and will you blame them for being strict and serious for that in which you are vain and loose? Can God be too much loved, or Christ too much prized, or a man more holy than Christ hath required? And will you oppose the practice of those things which your religion calleth you to as well as them, and please yourselves with the name, and hate them because they have the power? You will say you hate them for their hypocrisy and dissimulation, and their other miscarriages, notwithstanding their seeming strictness. Surely it is not sin you hate, for then you would declaim more against the profane, in whom sin is more notorious. The plain truth is, your hearts cannot away with their godliness; and if you did hate sin in them, you would pity their persons, not scoff at, but reprove them: Phil. iii. 18, 'For many walk, of whom I have told you often, and now tell you even weeping, that they are enemies to the cross of Christ.' It may be they have their failings; but will you cast yourselves into the sea because they are fallen into a ditch? Or doth it become a man infected with leprosy to cry out upon another because he hath a pimple in his face? And especially to fall upon the whole generation of the just, as if you would judge of a street by the sink and kennel, or of the sound grapes by the rotten ones.
2. It reproveth them that think men are more nice than wise, that we make more ado than needeth when we press men to a constant watchfulness and serious diligence in the heavenly life. Oh, consider, we have slippery hearts, and live in the midst of temptations, and are to approve ourselves in the sight of the holy God, who expecteth to be glorified by us. And we are not to give just cause of offence to men, 'neither to Jew, nor gentile, nor to the church of God,' 1 Cor. x. 32. We are to take heed that wicked men be not hardened by our example, nor weak brethren scandalised. We are by a constant exercise of grace to maintain comfortable communion with God, to cherish clear and lively hopes of eternal life, especially in an age when men are to recover the credit of religion after the professors of it have miscarried so foully. In short, we that believe eternity, that there is a heaven and a hell, and that every action of ours is in its own nature a step either to life or death, how circumspect should we be! Alas! loose christians make the world believe that hell and heaven are but things spoken of in jest. Should not we therefore 'work out our salvation with fear and trembling?' Phil. ii. 12. What sense have men of the world to come, when they do so little in order to it? What is that you call religion, that you can get it and keep it up without so much ado? A man may have estate enough for two men, and yet not be satisfied; the best hath scarce grace enough for one. Here is the mischief of it, men are for moderation in nothing else but religion, and there a little serveth the turn.
3. Some slight strictness as a thing out of date, since they know their liberty by Christ. Alas! all the doctrines of grace do enforce it, not lessen it: 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 this present world.' Else they are abused: Jude 4, 'Turning the grace of God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.' Christ's death and sufferings show us the vileness of sin, and what a high price God hath put upon his law. He is gone into heaven, not to resign up his kingdom to Satan, but to make intercession for grace; not only to pardon, but mortify sin. The whole frame of the covenant doth oblige us to this strictness: Ps. lxxxiv. 11, 'For the Lord God is a sun and a shield; the Lord will give grace and
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glory, and no good thing will he withhold from them that walk uprightly; 'Mat. v. 19, 'Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.'
4. It reproveeth those that profess themselves children of light, but live at large; though they do not scoff at strictness, yet they slight it, and so show themselves fools rather than wise; they miss the comfort of the spiritual life, and are only acquainted with the toil and trouble of it.
Use 2. Is to exhort us to this duty. You have had motives enough before, now I shall give you some helps.
There are some graces necessary, and some practices.
First, For graces which are necessary, such as these—
1. Knowledge; for without knowledge neither heart nor life can be good: Prov. xix. 2, 'That the soul be without knowledge is not good.' David prayeth, Ps. cxix. 34, 'Give me understanding, that I may keep thy law.' It is a matter of much skill to be a thorough christian.
2. Not only knowledge, but prudence. That differeth from knowledge, as folly doth from ignorance. That referreth all things to practice: Prov. ii. 10, 11, 'When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul, discretion shall preserve thee, understanding shall keep thee;' Hosea xiv. 9, 'Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the Lord are right, and the just shall walk in them.
3. Watchfulness, and heed that nothing unseemly pass from us. Those that are rash and indeliberate, and live at haphazard, can never walk accurately: Prov. xix. 2, 'He that hasteth with his feet, sinneth.' In the text βλέπετε, 'See that ye walk circumspectly;' that is, use great caution. Conscience must act the part of the watchman, and stand porter at the door, examine what goeth in or out, that nothing may be a snare or an offence: Prov. iv. 23, 'Keep thy heart with all diligence, for out of it are the issues of life.' That the heart may be still kept pure and loyal for God.
4. The fear of God: Acts ix. 31, 'They walked in the fear of the Lord, and in the comfort of the Holy Ghost.' This is a grace never out of season: Prov. xxiii. 17, 'Let not thine heart envy sinners; but be thou in the fear of the Lord all the day long;' Prov. xxviii. 14, 'Happy is the man that feareth always;' that is, with a fear of reverence, for slavish fear is a terror. Set yourselves always in God's sight; our whole time is spent in it.
5. Diligence, that we may both remove impediments of good and avoid occasions of evil, that you may take an accurate inspection of your whole life and conversation. Frequently examine your ways, whither they tend: Prov. iv. 26, 27, 'Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left; remove thy foot from evil.'
6. A tender conscience. Make conscience not only of gross sins, but lesser escapes. Some walk ἀτάκτως, disorderly, 2 Thes. iii. 11, but do you walk ἀκριβῶς, circumspectly. Do not wittingly tread one hair's-breadth out of the way, nor run into any sin, much less live in it, be it never so small and profitable in the esteem of the world: Prov. vii. 2, 'Keep my commandments, and live, and my law as the apple of thine eye.' The eye is offended with the least dust.
Secondly, Helps by way of practice.
1. Fix your end; for when the end is fixed, the means may be the better suited; it shineth to us all the way along: 'If thine eye be single, thy whole body is full of light,' Mat. vi. 22; Prov. iv. 25, 'Let thine eyes look right on, and let thine eyelids look straight before thee.' We should mind all things with respect to our end.
2. Take an account of the way you walk in: Ps. exix. 59, 'I thought on my ways, and turned my feet unto thy testimonies;' Lam. iii. 40, 'Let us search and try our ways, and turn again to the Lord.'
3. Seek a good guide. Use much prayer to God, that he may direct you: Prov. iii. 5, 6, 'Trust in the Lord with all thine heart; and lean not to thine own understanding. In all thy ways acknowledge him, and he shall direct thy path;' Ps. exliii. 10, 'Teach me to do thy will, for thou art my God: thy Spirit is good; lead me into the land of uprightness.'
4. Renew your covenant, and often engage yourselves afresh to this strict and holy walking, because the strength of former resolutions is soon spent: Ps. exix. 106, 'I have sworn, and I will perform it, that I will keep thy righteous judgments.'
5. Season the heart with strict principles. Two principles I shall commend to you—
[1.] That the greatest suffering is to be chosen before the least sin. In suffering, the offence is done to us; in sin, to God. The evil of suffering is but for a moment, the evil of sin for ever. Sin separateth you from God, but afflictions do not, but bring you nearer to God. The least sin allowed maketh our sincerity doubtful and questionable: Ps. lxvi. 18, 'If I regard iniquity in my heart, the Lord will not hear me.' Small sins have met with great judgments. Adam for eating an apple was turned out of paradise; Uzzah for touching the ark was smitten with death; Ananias and Sapphira were struck dead for one lie; the evil angels were thrust out of heaven for an aspiring thought; Zacharias was struck dumb for unbelief; Lot's wife for looking back was turned into a pillar of salt; Moses for a few passionate words was shut out of the land of promise; David for a proud conceit in numbering the people brought a plague upon them. Now God is the same, and hateth sin as much as ever. No man is driven to a necessity of sinning. We imagine a necessity when we commit one sin to avoid the temptation of another, but God never reduceth a man to that strait. If you mean it of evils of sin, it is false; if of evils of punishment, it is true; if of evils of sin and punishment together, it is most true. A man may be often put to suffer for sin that is offered to his choice, but never to sin that he may not sin. We reduce ourselves to sinful straits.
[2.] Another strict principle is, that a man cannot be too strict. There is no nimium in the essentials of religion or the solid parts of godliness. A man cannot be too holy and too righteous; a man cannot love God too much, or Christ too much, nor serve him too faith-
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fully. What is the meaning then of Solomon? Eccles. vii. 16, 'Be not righteous overmuch.' There may be too much of that which is but pretended righteousness. The best fall short of what God's word and the necessities of their souls require. The world accuseth them of preciseness, but their consciences accuse them of negligence.
(1.) God's precepts are very strict: Mat. xxii. 37, 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.' God is to be loved without measure and limitation. To think this is too strict is to blaspheme his holy law.
(2.) Patterns of holiness are very high. God's worthies: Heb. xii. 1, 'Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin that doth so easily beset us, and let us run with patience the race that is set before us.' The angels: Mat. vi. 10, 'Thy will be done on earth, as it is in heaven.' God himself: 1 Peter i. 15, 'But as he that hath called you is holy, so be ye holy in all manner of conversation.' Wherein then is this over-righteousness? I answer—Not in the end, not in necessary diligence about the means; but when the means are not proportioned to the end, but one duty shuts out another; in some things the devil may tempt us to over-doing
[3.] Another strict principle is, that the least sin allowed makes our sincerity questionable: James ii. 10, 'For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.' It is good to stand at the greatest distance from sin; to go too near the brink is dangerous: 1 Thes. v. 22, 'Abstain from all appearance of evil.' They that do all that they may do usually do more than they should. Small sins may procure great trouble, if God sets them home upon the conscience.
SERMON XIX.
*Redeeming the time, because the days are evil.*—Eph. v. 16.
THESE words contain a new direction to the children of light. Two things there are in it—(1.) A duty, 'Redeeming the time;' (2.) The reason of it, 'Because the days are evil.'
First, In the duty there is the act and the object. Both must be explained.
1. The act, *ἐξαγοραζόμενοι*, buying; or, as we render it, 'redeeming.' Grotius and some others conceive it may be explained by the words of Nebuchadnezzar to the astrologers, as they are rendered by the Septuagint, Dan. ii. 8, 'Ye would gain the time,' *ὅτι καιρὸν ὑμεῖς ἐξαγοριζετε*. And others think the meaning is, that by their wary carriage they should shift off dangers, and gain as much time as they could to honour God in the world. To this purpose also they draw in that, Col. iv. 5, 'Walk in wisdom toward them that are without, redeeming the time.' But besides that this exposition would because us of a very practical lesson, it seemeth not proper to this place.
[1.] Because the drift of the apostolical writings is to draw men to a contempt of life, and to a cheerful suffering of persecutions, not to clancular arts how to shift them.
[2.] Because it is drawn from the consideration of their being 'children of light,' or 'light in the Lord,' and the obligation that lieth upon them of 'walking as children of light;' and that will rather enforce a holy conversation for the conviction of heathens, than a wary carriage to shun their rage, and a trouble for their own safety. Well, then, what is the meaning of 'redeeming the time,' or buying the time? The term is proper to civil contracts, but is here applied morally.
(1.) In buying there is some price paid; we part with one thing to obtain another; so we must part with anything less than it rather than lose time; as Prov. xxiii. 23, 'Buy the truth, and sell it not.' No temporal conveniency is too dear to be parted with to get truth and retain truth. As merchants stand upon no rate or price if they may get such wares into their hands as they may make benefit of, so time is such a precious commodity, and so useful to us in order to eternity, that we should not stand upon ease, carnal pleasures, and worldly conveniences, that we may purchase it.
(2.) Emptum cedit in jus emptoris, that which is bought belongeth to the buyer; and so the Greek scholiast, ἀγοράζειν τὸν καιρὸν ἐστιν ἴδιον ποιεῖν, so buy time to make it your own for spiritual advantages. But our translation useth the word redeem, which implieth another metaphor, namely the recovery of a mortgage, or the redeeming of what hath been lost or pawned out; and so it noteth our former improvident misspence of time. We have, as it were, mortgaged it to Satan, to the world, and to vanity, and now should redeem it out of the hands of these engrossers, and by future diligence recover our former neglect.
2. The object, τὸν καιρὸν, 'the time.' The word properly signifieth the season and opportunity, but yet it is the usual word for time in scripture, for to a christian all time is season. Time in general is but short: 1 Cor. vii. 29, 'But this I say, brethren, the time is short.' But the season or opportunity, which is the flower of time, is shorter; therefore this must not be slipped: Gal. vi. 10, 'As we have therefore opportunity, let us do good unto all men.' There are special seasons of getting, or doing of good, and they continue not long with us; they are always in passing, and being passed, will not possibly return; therefore we should take them when they are fairly offered.
Secondly, The reason by which this duty is enforced, 'Because the days are evil.' Herein I shall—(1.) Give the meaning of the phrase; (2.) The force of the consequence.
1. For the meaning of the phrase.
[1.] It may be understood of the whole course or race of man's life: Gen. xlvii. 9, 'And Jacob said unto Pharaoh, The days of the years of my pilgrimage are a hundred and thirty years: few and evil have the days of the years of my life been.' They are few in themselves, but especially in comparison with eternity; and they are evil in regard of
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sin and misery. In heaven they are neither few nor evil; here it is a mercy they are few, because they are evil. Time in itself is neither good nor evil, but in regard of the accidents of time, as it is encumbered with variety of vexations, cares, and miseries, so our days may be called evil. And in this sense we must take that of our Saviour, Mat. vi. 34, 'Sufficient to the day is the evil thereof.' Every day bringeth evil enough and sorrow enough to exercise us. Therefore you had need to lay up for a better life, for you have but sorry evil days here.
[2.] More properly and specially it relateth to the times the apostle wrote in, which were hard and calamitous, and full of danger, because of the wickedness of those among whom they lived. There were many enemies then, both to christian verity and piety. They lived among heathens, and troubles every day grew more sore and fierce, as also near and close. Paul himself felt the smart of them. This epistle was written out of prison; so that these days were evil indeed.
2. The force of the consequence. You may conceive it many ways.
[1.] Because others vainly misspend time, christians should be more careful to redeem it. The worse the times are, the better should we be, as fountain water is hottest in the coldest weather, and stars shine brightest in the darkest night. This consideration is not amiss, for they were to 'have no fellowship with the unfruitful works of darkness, but rather to reprove them;' that is, in their practice; and christians are to 'shine as lights in the midst of a crooked and froward generation,' Phil. ii. 15. God's children are best in the worst times, more strict and watchful when sin aboundeth. The world saith it is an evil time; we must do as much as we can to reclaim their lukewarmness. Let us rather labour to do good than complain of the evil of the times, and so seek to make them better.
[2.] Adversity maketh men serious. It was the aggravation of Abaz's sin, that he was the worse for his misery, 2 Chron. xxviii. 22. If ever a man would be serious and circumspect, it should be in his misery: Heb. xii. 10, 'For they verily for a few days chastened us after their own pleasure, but he for our profit, that we might be partakers of his holiness.'
[3.] With relation to the heathens among whom they lived, he adviseth them to redeem the time: Col. iv. 5, 'Walk in wisdom toward them that are without, redeeming the time.' Men that live a profane life themselves, as the unconverted heathens did, take all occasions to speak evil of religion, or of those that embrace a different course. Give them no advantage, but by your sedulous diligence in the heavenly life keep up a full testimony in their consciences against that which they practise.
[4.] Some are so bad and froward, that they would take away liberty, estates, yea, life itself from you, and with it all occasions of doing and receiving good. You carry your own lives in your hands, and the lives of many of God's precious instruments are in danger; and therefore before means and opportunities be wholly lost, redeem the time. This I take to be the principal consideration; and other scriptures enforce it: Eccles. xi. 2. 'Give a portion to seven, and also to eight, for thou knowest not what evil shall be upon the earth.' It is wisdom to do God's work in God's time. We may die, or our estates or our liberty be taken from us; it is good to be aforehand with the times, and take the season while it lasteth: John ix. 4. 'I must work the works of him that sent me whilst it is day; the night cometh, when no man can work.' Opportunities being lost, they are not easily if at all recovered: John xi. 9, 'Are there not twelve hours in the day?' There is a prefixed time. A man would not neglect the daytime to go about his business. As long as providence continueth the occasions and opportunities of exercising our functions and abilities, we should not alarm ourselves with needless fears, but be quickened to the more serious diligence. When God hath a mind to use us, he can secure us and keep us safe: John xii. 35, 'Yet a little while is the light with you, walk while you have the light, lest darkness come upon you;' and ver. 36, 'While ye have light, believe in the light, that ye may be children of the light;' that is, I am not long to stay with you as the light of the world; make use of me while you have me, or else you are like to be left in a blind unhappy condition for ever. Get your knowledge complete, directions sure, that you may live like christians when I am gone. The scriptures are so full and so apposite, that we need no more to explain the words.
Doct. That it is the duty of christians to look to the due improvement of the time and season.
I shall draw out the force of the apostle's exhortation in this method—
1. The commodity that we are to buy, and that is, time and season.
2. The use we are to put it to, that is, to glorify God, and save our souls.
3. The encouragements to the bargain.
I. The commodity or thing to be bought, καιρὸς; the word signi-fieth time and season, the general and particular opportunity.
1. Time. Our whole life is but the larger season; it is not time that you may spend as you list, but it is opportunity given you for the great work and business of your souls.
[1.] If you have not begun already by conversion, it must not be delayed and left to uncertainties. The sooner you begin to buy time, the better bargain you will have; for every man would have as much for his money as possibly he can, therefore take the market while it is at the best: Eccles. xii. 1, 'Remember thy Creator in the days of thy youth.' While the effects of his creating bounty are fresh in our sense and feeling, as they are in the flower and vigour of youth, then let us remember the duty, love, and service we owe to our Creator. Then we have more advantages to serve him, senses lively, affections tender, wits more nimble and acute. If there must be a change, it is better it should be sooner than later; a twig is more easily bent than a bough or the limb of a tree. By degrees we grow stiff and habituated to sin: Jer. xiii. 23, 'Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.' David was not of their opinion that think that religion doth not become us while we are young: Ps. cxix. 9, 'Wherewith shall a young man cleanse his way?' Many think devotion is better received when their youthful heats are spent. No; then there is more need of its grave precepts to check the fervour of youthful lusts (as the putting in
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of cold water stays the boiling of the hot), and to mortify the flesh and rule the senses. Where nature hath disabled the body, there is somewhat the less for grace to do. The scriptures always call for a present obedience: 'To-day, if you will hear his voice,' Heb. iii. 7. A man cannot set forth too soon in his journey to heaven. There is little love to God, to think of repenting when we can sin no longer; you can be contented that God should be longer dishonoured and disobeyed, provided that at length you may be saved. No; it is best and most acceptable when you seek the Lord betimes, and give him the kindness of your youth. We have the whole duration of God to reflect upon for our comfort: Ps. xc. 2, 'Before the mountains were brought forth, or ever thou hadst formed the earth and the world: even from everlasting to everlasting thou art God,' compared with Ps. ciii. 17, 'But the mercy of the Lord is from everlasting to everlasting upon them that fear him; and his righteousness unto children's children.' And shall we adjourn and put off God to an odd corner of our lives, to the decrepitness of old age; and when the devil hath feasted on your youth, give him the fragments of the table? It is an honour to us as well as to God to begin betimes. We read of Mnason of Cyprus, 'an old disciple,' Acts xxi. 16, and of Epenetus, 'the first-fruits of Achaia unto Christ,' Rom. xvi. 5; and of Andronicus and Junia, 'who are of note (honourable) among the apostles, who also were in Christ before me,' Rom. xvi. 7. It is good to have the priority and precedency in grace. When some believe in Christ sooner, others later, it is the mighty effect of God's goodness to us, and no small privilege, that we believe sooner than others, that we are freed from the slavery of Satan and our own lusts, and have our great concernments the sooner put out of hazard. The apostle took notice of those 'who first trusted in Christ,' Eph. i. 12, as having a prerogative and degree of honour above others.
[2.] After you are once admitted into the evangelical estate, your whole time should be redeemed and spent for God: Luke i. 75, 'In holiness and righteousness before him all the days of our lives.' Not now and then only; your whole time is God's, though not to be spent in one sort of duties; not only in duties of immediate worship, but in the duties of your callings also, but still to God: Rom. vi. 10, the example of Christ is urged, 'in that he liveth, he liveth unto God.' God must be ultimately and terminatively at the end of every action, though some things that we do may nextly and immediately concern ourselves or others. Acts of direct worship concern God immediately, other acts of our callings, yea, and recreations, concern God ultimately. A christian's end is the measure of all his actions, and he must do nothing impertinent thereunto, or inconsistent therewith. If christians did mind this, what a spirit of holiness would it awaken and breed in us! So Gal. ii. 20, 'The life that I live in the flesh, I live by the faith of the Son of God.' I must not only hear or pray in faith, but trade in faith, yea, take food and physic in faith, and eat and drink in faith. Grace must still act, and elevate, and raise the intention to God, and overrule the rational life to higher ends: Zech. xiv. 20, 21, 'In that day shall there 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 unto the Lord of hosts.' Not only sacred, but common actions must have God's impress upon them. Thus figuratively doth he describe the holiness of the gospel. We are never sincere and upright with God till we turn all our second-table duties into first-table duties, and perform all our actions in the fear and love and for the glory of God: 1 Peter i. 17, 'Pass the time of your sojourning here in fear.' Our whole conversation must be seasoned with grace. As God discovereth his divine power in the least of his creatures, in the framing of a goat as well as in the sun, so must a christian show himself a christian in all his actions, in his devotions, in his business, and in his recreations: Acts xxvi. 7, 'Unto which promise our twelve tribes, instantly serving God day and night, hope to come.' But could they always serve God? There is something else to be done, eating, drinking, caring for our bodily interests, industry in our callings. The expression noteth the constancy of their worship; they did every day and every night consecrate some part of their time to the worship of God, and kept themselves in an aptitude for prayer and other holy duties as occasion did require. But also it showeth not only their constancy, but their integrity; when employed in works of charity, or their vocation, they did in all their actions study to honour God: 1 Cor. x. 31, 'Whether we eat or drink, or whatsoever we do, let us do all to the glory of God.' Eating and drinking is an offering; but it is not a meat-offering and drink-offering to the belly, or sensual appetite, but a service to God: 'Do all in the name of our Lord Jesus Christ,' Col. iii. 17. In all these actions we must study to approve ourselves to God. A christian hath many works to do, to examine his title and right to eternal life, to be much in penitent exercises, to be bewailing sin and begging mercy, to instruct his children and servants, in the sanctified labours of his outward calling; but night and day he is serving God.
2. The season: buy it whatever it cost you. The season of receiving good and of doing good.
[1.] Of receiving good, and that—
(1.) From God. God's seasons and opportunities must not be overslipped. There are special times when God, by a fair concurrence of all circumstances, maketh nearer approaches to a sinner than at other times: Isa. lv. 6, 'Seek the Lord while he may be found; call upon him while he is near.' God's times are not at the beck of our desires; he will be observed in his near approaches, as when he is ministerially near by pressing exhortations; this season must not be carelessly past over: John xii. 36, 'While ye have light, believe in the light, that ye may be children of the light.' Christ speaketh there of his own personal ministry. So when God is preparatorily near by the checks of conscience and the convictions of his Holy Spirit: Prov. i. 23, 'Turn ye at my reproof. Behold, I will pour out my Spirit unto you; I will make known my words unto you.' It is dangerous to let such convictions die away in our hearts, as Felix stifled gripes of conscience. No iron so hard as that which hath been often heated and often quenched, and none so hardened in sin as they that have lost the advantage of a sound conviction. So when he is savingly near by the
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drawings of his Spirit, we should not delay and put off such a work of concernment as our return to God is; his treaty of peace may soon break up, and the covenant be out of your reach. When he draweth you should run, Cant. i. 4; when he knocketh, you should open, Rev. iii. 20. And sometimes we feel that he knocketh hard and loud. When the wind blows, we should loose the sails, John iii. 8; when the waters are stirred, we should put in for cure, John v. 4. Set about the business before these motions cool, and lose their efficacy. When the spouse would not open to her beloved, it cost her afterwards many a weary step and bitter sigh, Cant. v. 6, 7. Many times God doth as it were call us by name, by speaking to our case and condition. Now it is dangerous to let that time slip when God doth as it were single thee out to make thee an object of his grace. Remember the Spirit doth not always strive with sinners: Gen. vi. 3, 'My Spirit shall not always strive with man.'
(2.) To receive good from men; as when God in his providence casteth you upon the company of wise and holy persons, and you have excellent advantages of being built up in your most holy faith; as when the disciples had Christ's company and personal presence with them: John xii. 35, 'Yet a little while is the light with you; walk while ye have the light, lest darkness come upon you.' And elsewhere he chideth them for profiting no more by his converse with them: John xiv. 9, 'Have I been so long with you, and yet hast thou not known me, Philip?' That they knew so little of the dignity of his person and office. So elsewhere he reproves Martha, who was so busily employed about the service of the entertainment, while Mary sat at his feet (the posture of hearers) and heard his gracious words, Luke x. 41, 42. In good company we have a fairer opportunity of exhorting and quickening one another, of getting doubts resolved, and scruples answered. Solomon telleth us, Prov. xx. 5, 'Counsel in the heart of man is like a deep water; but a man of understanding will draw it out.' We must improve these seasons of receiving good to our souls: Rom. i. 12, 'That I may be comforted together with you, by the mutual faith both of you and me.'
[2.] Of doing good. There are special seasons of performing our duty to God and man.
(1.) To God. Many times we are strangely influenced and acted by the impulsion of the Spirit; now upon such occasions we should not hang off: Ps. xxvii. 8, 'When thou saidst, Seek ye my face; my heart said unto thee, Thy face, Lord, will I seek.' God speaketh to us by the injection of holy thoughts and the secret excitations of his grace, and we speak to him by real and ready returns of obedience.
(2.) For doing good to men, to their souls and bodies. We should take all occasions of drawing others from their sins, and gaining them to Christ. If we lose time, we should not lose opportunity. Sometimes providence puts an opportunity in our mouths, as Nehemiah had of speaking to the king concerning Jerusalem that lay waste: Neb. ii. 5, 'And I said unto the king, If it please the king, and if thy servant have found favour in thy sight, that thou wouldst send me into Judah, unto the city of my fathers' sepulchre, that I may build it.' So Esther iv. 14, 'Who knoweth but thou art come to the kingdom for such a time as this?' Some seem to be made and raised up by providence for such a turn. We read of Paul, Acts xvii. 16, 'His spirit was stirred in him, when he saw the city wholly given to idolatry.' Impulse of spirit, though it make not new duties, yet it determineth the circumstances of a duty already known. Sometimes a word in season doth mightily prevail for instructing, comforting, and converting of others. So we must not neglect the seasons of visiting, feeding, clothing, when God casteth us upon the occasion: 1 John iii. 17, 'But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?' When Christ so happily met with the woman of Canaan, he falleth a-talking with her for the good of her soul, John iv. 7. But for improving the season, more afterwards. Let it suffice to intimate now, that everything is beautiful in its season: Eccles. iii. 17, 'There is a time for every purpose, and for every work.' Blood out of its proper vessels soon corrupts; so things done out of their season do more hurt than good.
II. The use we must put it to when we have gotten this commodity into our hands. It is a precious commodity; you should never let it go but for something better than itself. There are two great ends, the glorifying of God, and the saving of our own souls.
1. One great end in employing our time is the glorifying of God: John xvii. 4, 'I have glorified thee on earth; I have finished the work which thou gavest me to do.' So should every christian say when he cometh to die. Christ had his work, and we have ours. Christ's work was the work of mediation; ours the work of constant service and thankfulness. We must employ all our talents of gifts, place, and relation, to God's glory. All things glorify God in the event, the wrath of man not excepted; but this must be our choice and scope: 'The wrath of man shall praise thee,' Ps. lxxvi. 10. The fierce endeavours of his enemies; it is no thanks to them, but to the wisdom of his providence; it doth not lessen their fault nor punishment. But we must actively glorify God, not passively and objectively only. We are made for this end: Prov. xvi. 4, 'The Lord hath made all things for himself.' And we are made new creatures for this end: Eph. i. 12, 'That we should be to the praise of his glory.' The saints above spend all their time in glorifying God without difficulty, strife, and danger; it cost them no shame nor pain, neither trouble nor loss of life or limb; but we must glorify him upon earth in the midst of opposition, if we would be glorified with him in heaven, and be out of gunshot as they are. We are more careful of events than duties. When the days are evil we are apt to inquire, Lord, what wilt thou do for thy great name? Do not ask what God will do, but consider what you must do. You must glorify him though he be dishonoured by others; and you should trouble yourselves more with what you should do than what shall become of you.
2. The other great end is the saving of our own souls; that is the use of our time: 2 Peter iii. 14, 'Be diligent, that ye may be found of him in peace, without spot and blameless.' Because the apostle's words give me a fit method, I shall a little insist on them.
[1.] Our great work is to enter into God's peace, to be found of him
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in a renewed and reconciled estate. This is of unspeakable importance, and this is opus dici in die suo, the business of our day: Luke xix. 42, 'If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace;' and Luke ii. 14, 'Peace upon earth.' The day was given you to make your peace. All mankind was lost in Adam; God will give them a day to come in and recover themselves. Some men have but thirty, some forty, some fifty, some sixty years; but alas! the most part do not mind the work of the day. Surely this is your great business. It is a work worthy your time, and all the labour you bestow upon it. It is a most necessary work: Luke x. 42, 'One thing is needful.' It is a most excellent work to be in a state of amity with God, to have the great breach made up, and difference compromised: Rom. v. 1, 'Being justified by faith, we have peace with God.' And the 11th verse, 'We have joy in God through our Lord Jesus Christ, by whom we have now received the atonement.' It is a most profitable work, for it procureth us the blessings of this life, and of a better: Mat. vi. 33, 'But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you;' 1 Tim. iv. 8, 'Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come.' It is better for soul and body: 1 Cor. xv. 58, 'Wherefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord; forasmuch as ye know your labour is not in vain in the Lord.' How comfortable will it be when we go out of the world, to say with Christ, John xvii. 4, 'I have glorified thee on the earth, I have finished the work which thou gavest me to do;' with Paul, 2 Tim. iv. 7, 8, 'I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day: and not to me only, but to all them also that love his appearing;' with Hezekiah, Isa. xxxviii. 3, 'Remember now, O 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.' It is a great contentment to a mariner, after a dangerous voyage, to come safe ashore.
[2.] 'Without spot.' This relateth to the soul, and the filthiness contracted by sin. This is your business, to get out your deep and inveterate stain. You began as soon as you made conscience of your baptism, and you never leave till it be perfected in glory: 2 Peter i. 4, 'Whereby are given unto us exceeding great and precious promises, that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust;' 1 John iii. 3, 'He that hath this hope in him purificeth himself as Christ is pure.'
[3.] The third word, 'without blame,' relateth to the conversation: Eph. i. 4, 'According as he hath chosen us in him before the foundation of the world, that we should be holy, and without blame before him in love.' Carry on a blameless conversation in the world, obnoxious to no just reproof, that neither by the omission of any known duty, nor by the commission of any known sin, you may give others just cause of offence; but be always working out your salvation with fear and trembling.
SERMON XX.
Redeeming the time, because the days are evil.—EPH. v. 16.
THIRDLY, I shall now proceed to the encouragements to the bargain to redeem time and season.
First, Let me press you to redeem the time.
1. Too much time hath been spent already: 1 Peter iv. 3, 'For the time past of our life may suffice us.' In infancy we were in no capacity to act grace; we lived the life of sense rather than reason, and did only feed and sleep. When we began to bewray our reason, we showed the folly that was bound up in our hearts, and since that we have spent a great deal of precious time in sin. Now as travellers that have stayed long in their inn mend their pace, and ride as much in an hour as before in two, so because we have spent much time already, we should redeem time: Rom. xiii. 12, 'The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and let us put on the armour of light;' the text that converted Augustine, who opened the bible in this place, when he heard a voice, saying, Tolle, lege. We have all been too long disputing and traversing the case with God; it is good to come to a resolution, and break off the old, vain, sinful, carnal way of living, that we may at length set about the work of godliness.
2. We are to be accountable to God for time. When he cometh to reckon with his people, time is one of the circumstances mentioned, either for the aggravating sin or commending his mercies: Ps. xcv. 10, 'Forty years long was I grieved with this generation.' God might have reckoned with you twenty, thirty, forty years ago, with honour enough to his justice; but he hath borne with you all this while. So for commending his mercies: Luke xiii. 7, 'Then said he unto the dresser of the vineyard, Behold these three years I come seeking fruit on this fig-tree.' When the scripture speaketh in such cases numeris rotundis, in round numbers, as ten, twenty, or the like, we need not inquire after the interpretation, but it signifies a long time. But when there is numerus impar, an uneven number, why is it three years rather than four or six? I answer—Look to the harmony of the evangelists, and you will find that after Christ's baptism he had spent three years in the ministry, and was now entering upon his fourth year. God keepeth an exact account how long we have learned of him: Heb. v. 12, 'For when for the time ye ought to be teachers of others, ye have need that one teach you again which be the first principles of the oracles of God;' Jer. xxv. 3, 'From the thirteenth year of Josiah the son of Amon king of Judah, even unto this day (that is, the three and twentieth year), the word of the Lord hath come unto me, and I have spoken unto you.' God keepeth an exact account; full three and twenty years had he been reclaiming them. All these things are but pledges of the great process at the day of judgment. God will call you to an account, not simply for your mercies and sins, but for the time you have spent, so long patience, so much means. Oh, then, reflect upon thine own heart: I must die, and give an account for all
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my time, and I cannot give an account of one day among a hundred; my time hath been spent in foolish mirth, troublesome cares, and idle company, in vain sports and recreations. Pass a reckoning upon your time for the present, and if you cannot answer conscience, you cannot answer God. So much in meals and banquets, so much in sleep, so much in sports and recreations, so much in worldly business; and then think how little a remainder is there for God. I remember an account of a phantastic in Plutarch, that gave thus much time to his barber, thus much to his perfumer, tailor, cook, and half to his philosopher.
3. That time is only yours which is spent well, in pleasing God, and doing good; for that time is bought and redeemed which otherwise is lost to you. We lose all that time which is not spent in the love and service of God. Strictly and properly we are never said to live as long as we are alienated from the life of God. A man may abide long in the world, till he be eaten out by his own rust, or droppeth like rotten fruit; but he cannot be said to live long; as a man may be long at sea, but is tossed to and fro by the waves, yet he cannot be said to make a long voyage when driven back into the port out of which he came at first. The apostle saith, 1 Tim. v. 6, 'But she that liveth in pleasure is dead while she liveth.' Her time is useless, lost as to all spiritual purposes. You are a loser by that day in which you have not done or received some good.
4. Time is not ours to dispose of at pleasure. A christian, when he giveth up himself to God, he giveth up everything that is his to God, time and strength as well as body and soul; he hath nothing at his own dispose, so that he hath nothing that he is absolute master of to use it as he pleaseth: 1 Cor. vi. 15, 'Shall I take the members of Christ, and make them the members of a barlot?' My time is not mine, but Christ's. It is sacrilege to rob God of what is consecrated to him. My το ζῆν, to live is Christ, Phil. i. 21.
5. Time is a precious commodity, worth the looking after. The devil values it; if he can cheat you of your time, he can cheat you of your souls; for when conviction is strong, and all your prejudices are borne down, and his outworks taken, excuses and self-flatteries vanish. The last thing that he is loath to let go is time; his game is to cheat you of to-day, and so of the next day. God saith, 'To-day,' Heb. iii. 13; and the devil saith, Not to-day, but at a more convenient season: as Felix put off Paul, Acts xxiv. 25, 'When I have a more convenient season, I will call for thee,' as to be rid of a troublesome creditor, we promise future payment. Modo et modo non habent modum—the sinner's morrow will never come. In hell they know the worth of time. Dying men that are allrighted in conscience discover the passions of the damned. What would they give for one year, one month longer, yea, for one week, or one day more! But all the wealth in the world will not purchase a day.
6. The present time is the best: Ps. cxix. 60, 'I made haste, and delayed not, to keep thy commandments.' Ludovicus Cappellus telleth us of a Jewish rabbin, who being asked when a man should repent, answered, One day before his death; that is, presently, this day; it may be your last in the world: 'Behold, now is the accepted time; behold, now is the day of salvation,' 2 Cor. vi. 2. Heaven and hell is in the case; heaven is to be gotten or lost. Speed is necessary. We are commanded to 'fly from the wrath to come,' Mat. iii. 7, and to 'fly for refuge, to lay hold upon the hope set before us,' Heb. vi. 18. Your business is to avoid everlasting death, and to prepare for everlasting life.
7. You have no time but what may be serviceable for some good use. There is no time wherein thou dost not enjoy some blessing to provoke thee to thankfulness, or hast not some sin to be mortified, or some good work to be done. David had his morning meditation, Ps. xix., and his evening thoughts: Ps. viii. 3, 'When I consider the heavens, the work of thy fingers, the moon and the stars which thou hast ordained;' and his night meditations when he could not sleep: 'My veins also instruct me in the night season,' Ps. xvi. 7. When the rain falleth: Job xxxvii. 7, 'He sealeth up the hand of every man, that all men may know his work.' We have a great deal of work to do in a short time.
8. We have much work to do, therefore let us spend it in matters that most concern us. We all complain of the shortness of time, and yet every one hath more time than he useth well. We should rather complain of the loss of time than the want of time. Vitam non accepimus brevem, sed facimus; nec tam inopes temporis sumus, quam prodigi. We do not want time so much as waste it; much more might be done for God than ever yet hath been done, if we were serious and diligent. We make our lives shorter than they are by interposing so many unnecessary diversions, and spending so much time as we do in vanity and folly and needless recreations. Every man should call himself to an account how he spendeth his precious hours: Isa. lv. 2, 'Wherefore do you spend your money for that which is not bread? and your labour for that which satisfieth not?' What do I spend my time and labour upon? Works of absolute necessity must be first done and most minded: 'One thing is needful,' Luke x. 42; this is unum necessarium and unum magnum, the one thing and the great thing: Phil. iii. 13, 'This one thing I do;' that is, that we may become better christians every day. Next to that, other things must be regarded in their order, and place, and according to their weight. In the general, use time well. If it be short, do not make it shorter by your negligence and improvident misspending of it. A thing that is hired for a while, it is a loss to us if it be not used and employed; as a horse that is bargained for if he be kept idle, or money taken up at interest. So it is with time lent us by God for a while; we pay dear for it if we use it not, and improve it not for God. It is good to see what advantage we make of time daily. One could say when he heard the clock strike, Now I have another hour to answer for. Many of the heathens pressed a review at night, τί παρεχῆν; Wherein have I transgressed? Seneca, quotidie apud me causam dico, it was his practice still to arraign himself, What vice have I resisted? what disease of the mind have I cured? qua parte melior e? wherein art thou bettered and improved? In the story of the creation God reviewed every day's work, and saw that it was good. Surely these or such like should be our night questions, What have I done to-day? what advantage have I made of time that I may not lose it? what glory have I brought to God? what good have I done to others? wherein have I profited my own soul?
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9. The slight price we are to give for time. You part with nothing but what is better lost than kept; with a little ease of the flesh, vain pleasure which passeth away as the wind, a little worldly profit, which at death will be of no use to thee. Now these are of no worth in comparison of time.
[1.] The ease of the flesh, what is that to the gain of the soul? Pains must be endured first or last. Now what a foolish thing is it to go to hell to save a little labour? to live in endless pains, because we are loath to put ourselves to the trouble of prayer and other holy duties for a little while, or to work out our salvation with fear and trembling? The body was made for labour, and is the more active the more it is exercised, as wells are the sweeter for draining, whereas its necessities and infirmities are multiplied and increased by a fond indulgence. Therefore do not spare the body and stand upon a little ease. God's children have given up their bodies to him as well as their souls: Rom. vi. 13, 'But yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God;' and Rom. xii. 1, 'That ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.' And what is given up to him must be used for him, though it be with some pain and self-denial; and the least part of self-denial is the labour of holy duties. It is said, Dan. iii. 28, they 'yielded their bodies that they might not worship any god but their own God.' If they yielded their bodies to such cruel tortures, are we not ashamed to complain of the toil and burden of a little service done to God, which also carrieth its own comfort and solace along with it? A christian, whether he looketh backward or forward, upward or downward, seeth no reason to insist upon the ease of the body. Look backward; what pains did Christ endure in his body! his face spit upon and buffeted, his hands and feet nailed to the cross, his head crowned with thorns. In his life he neglected his refreshings, when hungry, to do good to souls, John iv.; and shall we be so delicate and tender of the body as not to endure a little pains for God's sake? If we look forward, this earthly tabernacle must be dissolved, 2 Cor. v. 1, a poor clay house, that must be crumbled into dust; it is better to be worn out with labour, than eaten out with rust. Ay! but look a little further; it shall be raised up a glorious body, and then it will be no grief of heart to us that we have lived fruitfully and painfully in the exercise of godliness, and been much in fasting and prayer; though you have deprived your bodies of some delight and pleasure which others take, then you shall find all recompensed to you. Those knees which were made hard like camels' hoofs (as it was said of James) by kneeling in your daily addresses to God in prayer shall then be a testimony of your diligence; those spirits that have wasted in godly exercises shall then be recompensed to you; and when those that lived in vanity, ease, and idleness, shall be full of horror and amazement, you shall lift up your heads with joy. Look upward; we hope this body shall be one day in heaven; there is the place of your rest from all that is painful and troublesome: Rev. xiv. 13, 'Blessed are the dead which die in the Lord, from henceforth; yea, saith the Spirit, that they may rest from their labours, and their works shall follow them.' Then the body shall become an everlasting temple, wherein the soul fully sanctified shall ever dwell, and never part more; then we shall not begrudge the labours of the body in prayer, preaching, and other holy duties. Look downward; the bodies and souls of the wicked are cast into hell fire: Mat. x. 28, 'Fear not them that can kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell.' There are pains immediately inflicted on the body, not only such as result from the agonies and horrors of the soul. Well, then, better take pains for a while than to endure pains for evermore, to be held in the bands of duty than in chains of darkness.
[2.] Vain pleasures and delights, which spend time immeasurably. All pleasure should be used with fear and caution, lest it strengthen the sensual inclination, and enchant our minds and hearts, and divert us from God and heaven. Now this vain pleasure and delight is inconsiderable in itself, for it is short, gone as soon as come, like a wind it passeth away. If it leave anything behind it, it is a sting in the conscience, for obeying appetite before reason, or spending our time so unprofitably for a thing of nought: Prov. xiv. 13, 'Even in laughter the heart is sorrowful; and the end of that mirth is heaviness;' and therefore elsewhere it is compared to the 'crackling of thorns under the pot,' Eccles. vii. 6, that maketh a great blaze and a loud noise, none of the most pleasing, but soon vanisheth. So all their songs, jests, frothy discourses, mimical and antic practices, they do not good, rather much hurt. Therefore to be so caught with empty and light pleasures, so as to neglect the glory of God and saving our own souls, is extreme madness. It is misbecoming a man, an active creature, and made for business: Eccles. ii. 2, 'I said of laughter, It is mad, and of mirth, What doeth it?' What solid good or considerable profit bringeth it to us? A man maketh himself a brute when he giveth his heart to it and maketh it the business of his life. Tully saith he is unworthy the name of a man qui unum diem velit esse in voluptate, who would spend one day in pleasure. Surely much more it misbecometh a christian: James v. 5, 'Ye have lived in pleasure upon earth, and been wanton; ye have nourished your hearts as in a day of slaughter.' For a christian, that looketh for everlasting pleasures in another world, to set his heart upon the poor pitiful delights and joys of this earth, and to live delicately and luxuriously, and to forget God and heaven, and all serious preparation for the world to come, what is it but to defy his christianity, and live as a carnal worldling, to seek his joys in the place of his exile and banishment? yea, to carry himself like a beast appointed for the shambles, rather than to carry himself as an heir of glory? and therefore to part with this vain mirth should not be tedious. Part with it we must, because it spendeth much time, and diverts the heart from better cares; and it should be no grievous thing, considering how unreasonable it is to frolic it in the midst of so many sins and dangers.
[3.] Worldly profits and emoluments, which at death will be of no use to us: Mat. xvi. 26, 'For what is a man profited if he shall gain the whole world and lose his own soul?' The soul may be lost by sins of omission as well as commission. If our worldly projects have distracted our minds, and bereft us of our time, oh, how grievous will the
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thought and remembrance of it be at the hour of death! Job xxvii. 8, 'For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul?' Jer. xvii. 11, 'As the partridge sitteth on eggs, and hatcheth them not, so 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.' Therefore, though we overlook some worldly conveniences, yet if we gain time, we have made a good purchase. Why should we be greedy of wealth and prodigal of time? All the wealth in the world will not purchase one day longer, nor procure a little respite for us, when God requireth our souls from us. And in the other world it is of no use to us; our works follow us there, but our wealth doth not: 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 in his hand.' We must go out of the world, and shall survive the present estate, and then all that we have heaped up cannot stead us in that other world. Oh, how much better is it then to redeem the time, to mind such things as will be serviceable to us in the country to which we are a-going, and to seek after these things here below with weanedness and moderation, that we may have time and a heart for better things! 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.'
10. The necessity should quicken us, because there are many things which are apt to steal away and engross our time, and therefore must be redeemed; as—
[1.] Sloth and idleness. Some are loath to be put to the trouble of any serious work; though their time hangeth on their hands, and they know not what to do with themselves or with their time, yet they spend it in roving thoughts or trivial actions, being unfit for aught that is serious; they lie open to temptations, especially the temptation of misspending time. Now it is no hard bargain to exchange a sin for a duty, to part with our sloth and do our proper work. Sloth is an averseness from labour, through a carnal love of ease or indulgence to the flesh; and if this labour be to be exercised about our most necessary duties, it is the more culpable. Sluggishness is so contrary to reason (and by the sentiment of nature a slothful servant is an evil servant), that the most backward cannot allow themselves in their negligent and careless course of living without some pretences and excuses. One is, they desire better things; but 'the soul of the sluggard desireth, and hath nothing,' Prov. xiii. 4. And why? Another proverb will tell you that 'his hands refuse to labour,' Prov. xxi. 25. Another is, there is some difficulty they must grapple with: Prov. xx. 4, 'The sluggard will not plough by reason of the cold; therefore shall he beg in harvest.' Ploughing is when the season begins to grow wet and cold: 'The slothful man saith, There is a lion in the way; I shall be slain in the street,' Prov. xxii. 13. In those countries lions raged in the night; sometimes they came into the towns and villages to seek their prey: Prov. xv. 19, 'The way of the slothful man is as a hedge of thorns, but the way of the righteous is plain.' Every little opposition and difficulty will put him by a duty; he goes about it as if all the way were strewed with thorns, and he multiplies his fears and difficulties. Something is out of the way when he should do anything for God and the good of others. So Prov. xxvi. 16, 'The sluggard is wiser in his own conceit than seven men that can render a reason.' Though they do nothing for God and eternal life, yet they seem to be wise, carp at the diligence of others, and excuse their own negligence; and withdrawing themselves from labour and danger, accuse others as fools and melancholy persons, and so condemn what they should imitate, though others be as wise as the counsellors of princes. Seven was their number in the oriental countries: Esther i. 14, 'The seven princes of Persia and Media, which saw the king's face, and which sat the first in the kingdom.' Now the soul being thus disposed, time must needs run on, and our great work left undone.
[2.] Vain and sinful pleasures and carnal sports. These rob us of our time, not only as there is a great deal spent in them, but chiefly as they taint our hearts, that we never truly mind the glory of God nor eternal happiness: Isa. v. 12, 'And the harp and the viol, the tabret and the pipe, and wine are in their feasts; but they regard not the work of the Lord, neither consider the operation of his hands.' While men excessively abound in all manner of delights, nothing is to be seen or heard among them that is savoury or serious; they give themselves wholly to a dissolute or voluptuous course of life. These cannot mind the improvement of time. Their principle is, Isa. xxii. 13, 'Let us eat and drink, for to-morrow we shall die.' Whatever they do, they are still losing time, for they look only to present things, and have no design of living with God in heaven: Job xxi. 13, 14, 'They spend their days in wealth, and in a moment go down to the grave. Therefore they say unto God, Depart from us, for we desire not the knowledge of thy ways.' Their carnal mirth excludeth all sense of the need of God or care of the world to come; for this little vanishing pleasure they hazard eternal joys: Luke xii. 19, 'And I will say to my soul, Soul, thou hast much goods laid up for many years, take thine case, eat, drink, and be merry.' They are only taken up with sensitive or sinful joys, and so post on the faster to their eternal misery, till one moment puts an end to all their joy for ever. Now since these vain delights tempt us to slight God, and religion, and eternal life, and the preparations necessary, we must be the more careful.
[3.] Worldly distractions; these divert our cares and thoughts from the most necessary things. Our worldly business ought to be minded with a due regulation and subordination to our great end. It is our work given us to do, but usually men are excessive: Ps. cxxvii. 2, 'They rise early, and go to bed late, and eat the bread of sorrows.' They rack their minds, and waste their spirits, and make this their main care, as if time were only given them, and they were made for nothing else, but to get wealth and heap up treasure to themselves. No; things indifferent must give way to things absolutely necessary, things less necessary to things more necessary, and all to things absolutely necessary: Mat. vi. 33, 'But seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you;'
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Luke x. 42, 'One thing is needful.' And therefore great things must be most minded by us, other things in a due proportion.
[4.] Vain company; they steal a jewel from us they can never restore, which is our precious time. There are some sinful companions we are never likely to be the better for; and if they be not likely to be the better for us, we must not be familiar with them, but shun them: Ps. cxix. 115, 'Depart from me, ye evil-doers, for I will keep the commandments of my God.' There are others who entertain us with idle chatting and censuring: 1 Tim. v. 13, 'And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also, and busybodies, speaking things they ought not;' that is, they fall into loose discourse, censuring and meddling with other folk's matters. Now in all these cases a christian should not be careful to please others to the wrong of his own soul. Non nascitur aliis qui mortuus est sibi. He that is to die for himself, and give account for himself, is not born to humour others with the loss and prejudice of his great affairs. In the general the rule is, that we should spend time in nothing that must be repented of; and all talk that is impertinent and inconsistent with our duty is of that nature.
Secondly, Why we must redeem the season.
1. Because all things are beautiful in their season. It is said, Ps. i. 3, that the good man 'is like a tree planted by the rivers of water, that bringeth forth his fruit in his season.' Now fruit in its season is a carriage answerable to all providences: Mat. ix. 15, 'And Jesus said unto them, Can the children of the bridechamber mourn as long as the bridegroom is with them? but the days will come when the bridegroom shall be taken from them, and then shall they fast.' Ps. lvi. 3, 'At what time I am afraid, I will trust in thee.' When fears are apt to surprise us, we are to establish our hearts with the fear of God. So Rom. xii. 15, 'Rejoice with them that do rejoice, and weep with them that weep;' an allusion to the two gates of the temple, Quarum una erat sponsorum, altera lugentium, utrisque convenientia dicebant Levite—Grotius.
2. Because the season may soon slip out of our hands: Gal. vi. 10, 'As we have therefore opportunity, let us do good unto all men, especially to them that are of the household of faith.' Take and seek all occasions of doing good. To take the season relates to the necessities of others; to seek the season relates to our own capacity and ability; both together bind the duty stronger on us. He may die, and you may be discouraged and disabled; and therefore take the present opportunity, while it lasts, to do all the good you can. Suppose it be to relieve others' bodily necessities: Prov. iii. 28, 'Say not unto thy neighbour, Go, and come again, and to-morrow I will give, when thou hast it by thee.' We must not defer a benefit. Some are like hogs, good for nothing till they are dead; they will not part with anything till they are incapable of the use of it any longer. So for exhorting: Heb. iii. 13, 'But exhort one another daily, while it is called to-day.' So for serving public good: Acts xiii, 36, David, 'after he had served his own generation by the will of God, fell asleep.' They that mind to do good in the world engage themselves in a warfare, and the loss of our season is no small part of the enemy's conquest.
3. This is wisdom. Some are wise in time, others too late; as the foolish virgins; they saw a necessity of getting oil into their vessels, but it was too late, Mat. xxv. 10. But the godly make much of time before it is lost. Alas! we have no security of the next day but our own word; and he hath nothing to secure him that hath only his own overweening presumptions to secure him: 'Thou fool, this night thy soul shall be required of thee,' Luke xii. 20. The greatest folly is seen in the loss of time and season. It is ill being taken unprovided.
4. The foresight and provision of the creatures may shame us. God will not only teach careless men by his prophets and messengers, but by his creatures. There is a great deal of morality lieth hid in the bosom of nature if we had the skill to find it out. In this business of redeeming the time we are sent to the pismire: 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.' This little creature is as it were put into the pulpit to preach to man; as Christ elsewhere sendeth us to the fowls and lilies to learn how to trust God for food and clothing. The creatures are as it were in a glass, wherein we may not only see God's glory, but our own folly and sin. Some would have thought that there had been no use of the ant but to devour grain, and that we might have been better without such a creature than with it. If it serves for no other use, this is enough, that it is an emblem of diligence, sagacity, and industry. This wisdom is merely natural instinct, which should shame us men who are endowed with reason on purpose to provide for the time to come, especially for eternity. Solomon heighteneth this sagacity and industry, because the ant 'hath no guide, overseer, or ruler,' to show her her work, or to require it of her, or to punish her for idleness: no ἐργοδιώκτης. There is a God to look after us, and call us to an account, and to punish us in case of negligence; and yet in summer we do not provide for winter, and are not wise to redeem the time. So elsewhere God shameth us by the fowls of heaven: Jer. viii. 7, 'Yea, the stork in the heavens knoweth her appointed times, and the turtle, and the crane, and the swallow observe the time of their coming; but my people know not the judgment of the Lord.' They duly observe the seasons of the year for coming and going, but man doth not observe the seasons of grace or the time of wrath. In things that do more nearly concern us, we come short of the unreasonable creatures.
5. Most of the calamities of the world come for not observing and improving the season: Eccles. viii. 6, 'To every purpose there is time and judgment; therefore the misery of man is great upon him;' that is, everything hath its proper season, upon which the happy success of their undertakings doth depend, and if this be let slip, the misery of man is great upon him. The Lord vouchsafeth his blessing to actions done in his time and after his manner; therefore we need to take the season.
Use 1. Is reproof of several sorts of men.
1. Of them that wilfully spend their time vainly, either in doing nothing, or doing what they should not, or in doing evil: aut nihil, aut aliud, aut male agendo.
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[1.] In doing nothing. Time and life was given us for some end and purpose; every man hath his work wherein to glorify God. Men are not made to fill up the number of things in the world, as the stones; nor to grow bulky, and increase in stature, as plants and trees; nor to taste bodily pleasures without remorse, as the beasts. We have higher faculties of reason and conscience to foresee the end and choose the means, and diligently by those means to pursue after the end. Our end is to glorify God and enjoy him; the means are the duties of our general and particular callings, and we must be diligent in both. An idle man is a burden to himself, a prey to Satan, and a grief to the Spirit of God. A burden to himself, for he knoweth not what to do with time; in the morning he saith, Would God it were evening. A prey to Satan; if the devil findeth them at leisure, he will be sure to employ them: standing pools are apt to putrefy; birds are not taken in their flight, but when they pitch and rest. They are a grief to the Spirit of God; idle men quench the vigour of nature, and therefore are incapable of the quickenings of grace. In short, the world was never made to be a hive for drones; every one hath his employment for public good. To spend the whole life in eating, drinking, and sporting is beastly or brutish: 'Pride, fulness of bread, and abundance of idleness,' were the sins of Sodom, Ezek. xvi. 49. Every member of the body hath its function and use, whereby it becometh serviceable to the whole. All have not the same office; that would make a confusion; but all have their use, and are, according to their gifts and talents, diligently to employ themselves. They are unprofitable burdens of the earth that live idle and to no use, as if their souls were only given them as salt to keep their bodies from stinking.
[2.] Those that do blind agere, that is, do somewhat, but not what they should do, spend their whole time in hunting after the profits of the world, or in making provision for the flesh to fulfil the lusts thereof. No; there are better things to mind. Everything is lost that helpeth us not towards heaven, much more that which hindereth our progress thither. That is our first care, the glorifying God and saving our souls: Prov. iv. 7, 'Wisdom is the principal thing, therefore get wisdom;' that is, heavenly wisdom.
[3.] Male agendo, in doing evil, or serving the lusts of the flesh. That time is lost indeed, for then you lose your souls and your time too, and do the devil's work in God's time: 1 Peter iv. 3, 'For the time past of our life may suffice us to have wrought the will of the gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries.'
2. It reproveth them that delay their conversion and return to God; as those invited to the marriage-supper did not deny, but delay, Mat. xxii. They do not say, Non placet, sed non vacat—I am not at leisure. Oh, it is dangerous to neglect the season. If you did thoroughly see the danger, you would see you cannot make too much haste. This great necessity that is upon us admitteth no deliberation, and therefore we should take the next opportunity. To promise ourselves a more convenient season hereafter is to be liberal at another's cost, which yet you are not sure of. The holy and heavenly life is compared to a journey; he is a foolish traveller that sets forth at night, and beginneth his journey when the sun is setting. It is set forth by a race often; who ever heard of a race that was but a stride long? By a warfare; now who would expect to conquer when himself is weakest and his enemy strongest? Yet nothing more usual than delays and put offs; one is full of business, and when he hath a little mastered it, then he will be for a devout retirement, and will think of saving his soul: 'Suffer me first to go and bury my father,' said he in the Gospel, Luke ix. 59. Alas! when you are more leavened with a worldly spirit, religion will find little entrance. Some their youthful heats are not yet over and spent, and they think something is to be allowed to them; but when those youthful lusts and sensual inclinations are confirmed by long custom, how will you break the force of them? The misery is, God always cometh out of season to a carnal heart, or in the sinner's reckoning. We even say to him, as the devil did to Christ, 'Art thou come to torment us before the time?' Mat. viii. 29.
3. Reproof to fallen believers, who do not take the next advantage of recovering themselves by repentance. The longer sin continueth unmortified or unpardoned, the more dangerous is your case. A candle, as soon as the flame is blown out, sucketh light and is re-enkindled; but when it is grown cold and stiff, it requireth more ado. Peter's repentance presently overtook his sin: Mat. xxvi. 75, 'He went out and wept bitterly.' 'Let not the sun go down upon thy wrath, neither give place to the devil,' Eph. iv. 26, 27. It is true of reconciliation with God. If a man were unclean, he was to wash his clothes before evening. God would not let Adam sleep in his sins, but came to him in the cool of the day. If we are fallen, we should not lie in the dirt: Jer. viii. 4, 'Thus saith the Lord, Shall they fall, and not arise? Shall he turn away, and not return?' Let not your commerce and traffic with heaven lie dead. Sin maketh you fly from God, and we hang off from him. A backward heart must be urged and pricked forward.
4. It reproveth those that withstand the special seasons of grace, when God's arms are most open to receive us. Some scriptures seem to assert a special season, that may not be had at other times: Isa. lv. 6, 'Seek the Lord while he may be found; call ye upon him while he is near;' Ps. xxxii. 6, 'For this shall every one that is godly pray unto thee, in a time when thou mayest be found;' Isa. xlix. 8, 'In an acceptable time have I heard thee; in the day of salvation I have helped thee;' Luke xix. 42, 'If thou hadst known, in this thy day, the things that belong to thy peace; but now they are hid from thine eyes.' When this day is past, we are in danger of eternal ruin.
But to state this matter.
(1.) The time in which God will pardon and accept those that repent is as long as life; for whenever men repent, iniquity shall not be their ruin. Turn and live, sin and die, are truths that will always hold good.
(2.) The times while powerful means of grace are continued do not always last. Persons have their day and nations their day. He may take away his word from a people that reject it, and offer them his grace no more: Acts xiii. 46, 'But seeing you put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the gentiles.'
(3.) When God's motions are more powerful, these God may suspend upon our disobedience: Gen. vi. 3, 'My Spirit shall not always strive with man.' God at some times moveth the heart more strongly towards conversion than at other times. Now this time should not be lost, the day of patience, the day of offers, the day of motions. The day of patience is as long as life lasteth; the day of offers, while means and motions are continued. It is dangerous to slight either. Present time is best.
Use 2. Is to press you to redeem the time. All our time is due to God; and were it not for bodily necessities, it were to be spent in his immediate service. But this is the life of heaven, not of earth. A good proportion must be given to him; yea, in a sense our all. Common actions must be sacred in their intention and aim: Isa. xxiii. 18, 'And her merchandise and her hire shall be holiness to the Lord.' The particular time we are to spend in the immediate service of God is not expressly determined, because God trusts love, and expecteth much from a willing people, who are not wont to dispute away their duties, but practise them; and because he would leave something to the conduct of the Spirit, and a due latitude to men's several conditions and occasions. And though there be not express directions, yet injunctions are very large and comprehensive: 1 Thes. v. 17, 'Pray without ceasing.' We have worthy patterns: Ps. exix. 147, 'I prevented the dawning of the morning, and cried;' and ver. 164, 'Seven times a day do I praise thee.' Therefore you must do what will stand with love, with your manifold necessities, and spiritual welfare and advantage, and the special seasons God offereth in his providence. For means—
1. Be sure the body be not a clog to the soul: Luke xxi. 34, 'Take heed to yourselves, lest at any time your hearts be over-charged with surfeiting, and drunkenness, and the cares of the world.' When you gratify the body, you make way for a gross neglect of the soul.
2. Love to God, that keepeth the heart liberal and open upon all occasions of duty.
3. The heavenly mind. Are you in good earnest? Would you go to heaven, and dwell with God for ever? The children of this world are wise in the course of their affairs, what time to redeem, and what advantages to take. If you were more heavenly-minded, you would be wiser in your affairs for a heavenly life.
SERMON XXI.
Wherefore be ye not unwise, but understanding what the will of the Lord is.—Eph. v. 17.
THESE words are an inference from the whole discourse, begun ver. 8; more especially from the two last exhortations, to 'walk circumspectly,' and 'redeem the time;' 'wherefore be ye not unwise,' &c. Observe here—
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1. The note of inference, 'Wherefore.'
2. The duty inferred, which is propounded—(1.) Negatively, 'Be ye not unwise;' (2.) Positively, 'But understanding what the will of the Lord is.'
1. The note of inference, 'Wherefore,' that we may not be deceived as the ignorant, nor delay as the slothful; neither mistake our duty, nor fail in the readiness of our obedience, but observe what God requireth, that we may do it diligently and while there is time.
2. The duty inferred is propounded negatively, 'Be ye not unwise.' Be ye not ἄφρονες, foolish, simple, who are deceived with every fair appearance. Positively, 'But understanding what the will of the Lord is.' Συνιέντες is more than γινώσκοντες, for συνιέναι is attentively to weigh: Mat. xiii. 19, καὶ μὴ συνιέντος, 'and understandeth it not.' Beza, Non advertii animum; we must not barely understand our duty, but prudently and practically consider of what moment it is to our eternal woe or welfare, either to omit or perform it.
Doct. That wisdom and a good understanding of the will of God is necessary to accurate walking or ready obedience.
1. Before I give you the reasons, let me state the point as it lieth in the text.
1. That every man that hath a tender conscience would be accurate and exact in his obedience to God, not contenting himself with a slight tincture of christianity, but looking into every creek and turning of it, that he may in no point be lacking and defective in his duty. Now this cannot be without much wisdom and knowledge; therefore here, when the apostle presseth them to 'walk circumspectly,' he presently addeth, 'Not as fools, but as wise.' And again, 'Be ye not unwise, but understanding what the will of the Lord is.' So elsewhere: Col. i. 9, 10, 'That ye might be filled with the knowledge of his will, in all wisdom and spiritual understanding; that you might walk worthy of the Lord, unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.' So Col. iv. 12, 'That ye may stand perfect and complete in all the will of God.' They are growing to a fuller maturity both in christian knowledge and practice.
2. We have no sure rule to walk by but the will of God. It is his favour we seek as our life, his displeasure which we fear as death to us; into his presence we hope at last to come, and his wrath we shun as our greatest misery; therefore it is his will we must obey, or we are not safe: 1 Peter iv. 2, 'That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God;' Rom. xii. 2, 'And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good and acceptable and perfect will of God.' Many walk according to the course of this world: 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 worketh in the children of disobedience.' Others live by sense and passion and carnal reason, and enslave that wisdom that they have to their sensual passions and desires; but he that would approve himself to God must be careful that he liveth according to the will of God, for if he doth what God will have him to do, he is safe.
3. This will is revealed to us in his word. There our duty and our happiness is clearly stated: Ps. exix. 105, 'Thy word is a lamp to my feet, and a light to my path.' The light of nature discovereth somewhat of our duty, but very imperfectly with respect to the light of christianity, which discovereth our lost estate by nature, the way of deliverance by a redeemer, that obedience in its full extent whereby we express our gratitude or thankfulness to God. There is a great deal of wisdom in the law part of the word: Deut. iv. 6, 'Keep therefore and do them, for this is your wisdom, and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people.' Much more in the gospel part: Eph. i. 8, 'Wherein he hath abounded to us in all wisdom and prudence.'
4. This word we need thoroughly to understand, otherwise how shall we know our duty? Prov. xix. 2, 'Also that the soul be without knowledge, it is not good; and he that hasteth with his feet sinneth.' That proverb discovereth the two great causes of men's miscarriage, ignorance and precipitancy; either they understand not their rule, or else mind it not, but run on as they are led by their headlong passions; therefore we have two opposite precepts: Prov. iv. 25, 26, 'Let thine eyes look right on, and let thine eyelids look straight before thee;' 'Ponder the path of thy feet, and let all thy ways be established.' They that would walk circumspectly had need have their eyes in their head, and to mind their business, if they would not slip, or stumble, and dash their foot against a stone. Still examine your actions by the word of God.
5. This understanding must not be idle, but reduced to use and practice. The scripture showeth that this should be our end in seeking knowledge: Isa. ii. 3, 'And he will teach us of his ways, and we will walk in his paths;' Ps. exix. 34, 'Give me understanding, and I will keep thy law; yea, I shall observe it with my whole heart.' Knowledge without practice layeth us open to the greater judgment: Luke xii. 47, 48, 'And that servant which knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For 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.' Both are beaten; but according to the degree of knowledge, our crimes receive an aggravation of sin and punishment; and the more light and grace God bestoweth upon any, the greater duty he requireth from them. Again, John vii. 17, 'If any man will do his will, he shall know of the doctrine whether it be of God.' A readiness to serve God in God's way bringeth us soonest to a knowledge of God's will. Therefore our aim in getting understanding of God's word is not that we may jangle about questions, but direct and order our conversations. The word was not given us to try the acuteness of our wits in disputing, but the readiness of our obedience in practising.
6. This reducing what we know to practice is our wisdom. Knowledge is never right but when wisdom goeth along with it: Prov. viii. 12, 'I wisdom dwell with prudence.' Besides a knowledge of divine mysteries, there must be wisdom and prudence to rule and order our
VER. 17.]
actions and practices, and to guide us in our respective duties to God and man. The two great diseases of our understandings are ignorance and folly; ignorance, because we know not our proper remedy; and folly, because we know not how to apply it.
[1.] There is a cold and naked knowledge of divine things, called by the apostle, 'A form of knowledge,' Rom. ii. 20; which is threefold—
(1.) A grammatical and memorative knowledge, such as children have, that are taught to speak of divine mysteries by rote, such as God, Christ, heaven, hell, sin, righteousness. These rather rehearse the words than they can be said to know and believe the things spoken by them; they say after others, but do not believe or mind the things wherein they are instructed: Luke i. 4, 'That thou mightest know the certainty of those things wherein thou hast been instructed.'
(2.) Another degree above this is dogmatical and opinionative knowledge, when men's memories are not only planted with the seeds of knowledge, but they exercise a kind of conscience and judgment about these things, so far as to form their opinions to the orthodoxy of the times they live in; but yet 'wisdom entereth not into the heart,' Prov. ii. 10. This maketh men disputers of this world, rather than serious practisers of godliness. They have a religion to talk of, but not to live by. It may be they can more accurately discourse of divine things than a serious christian; as a vintner may have his cellar better stored than a nobleman, but he hath it for sale, not for use.
(3.) There is yet a further degree of speculative knowledge; that is, when men have some kind of touch upon the heart, but it is too slender and insufficient to settle the power of religion in their hearts, or to maintain it against the opposition of lusts within or temptations without. So some are enlightened, and taste the good word: Heb. vi. 4, 5, 'For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and are made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come.' And they may escape the pollutions of the world 'through the knowledge of the Lord and Saviour Jesus Christ,' 2 Peter ii. 20. It is hard to conceive how such practical and important truths should be understood or considered without some touch upon the heart, which may affect men in part, and produce some partial reformation.
[2.] There is a practical and saving knowledge, when we know God so as to love, serve, and obey him. This is not only knowledge, but wisdom, such a knowledge as is 'able to make us wise to salvation,' 2 Tim. iii. 15; such a knowledge as ordereth means to their proper end, which is the glory of God and the salvation of our souls. This knowledge which teacheth us to walk circumspectly, and that reneweth the heart, is our wisdom: Col. iii. 10, 'And have put on the new man, which is renewed in knowledge, after the image of him that created him;' Jer. xxii. 16, 'He judged the cause of the poor and needy; then it was well with him: was not this to know me, saith the Lord?' All other knowledge to this is but learned folly rather than true wisdom.
7. This wisdom is sometimes spoken of as a gift, and sometimes as a duty; it is both.
[1.] This wisdom is spoken of as a gift: Jer. xxiv. 7, 'I will give them a 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.' It is God's resolved gift to the elect: Isa. xxxii. 4, 'The heart also of the rash shall understand knowledge.' It is God alone that can make such as were heady and inconsiderate to be better advised, and to understand his will. This is spoken of as a gift of God.
[2.] In many other places it is spoken of as a duty: Prov. iv. 7, 'Wisdom is the principal thing, therefore get wisdom, and with all thy getting get understanding.' With respect to this double notion we are sometimes bidden to pray, and 'cry and lift up our voice for understanding,' Prov. ii. 3; and again, ver. 4, 'To seek for her as for silver, and search for her as for hid treasures.' This must be our constant and earnest request to God. And then we must use all holy means, and take all occasions of getting and increasing this wisdom. God giveth it, and we must labour for it; for God will never give it to the lazy soul. And we must labour for it as men that dig in the mines for treasure; it lieth not on the surface, nor is it a few general and obvious truths, which will give us this holy wisdom and understanding. It doth not belong to preachers only to dig in the mines of knowledge, but all christians; they should not content themselves to see with other men's eyes, but judge for themselves. It is a matter of much skill to be a thorough christian.
II. The reasons why much wisdom and a good understanding is required of christians.
1. That they may resemble God, and discover his perfections to the world. The notions which we have of God are, that he is wise, powerful, and good. Now all these christians are to express, for they are 'to show forth his virtues,' 1 Peter ii. 9; and among others, that he is wise, by whose counsel we are guided in our circumspect walking. The honour of God lieth at stake; if we behave ourselves foolishly, we dishonour him in the world. If wisdom be a part of God's image, the new creature must represent it to the world as well as other things. And therefore we should not be fools, but wise, and show ourselves to be light in the Lord.
2. That there may be a due impression of his word upon us, which is all wisdom; and if we understand it and improve it, it must needs make us wise also; for the impression is according to the nature of the seal; and so the new creature must needs be the wisest creature on this side heaven; for—
[1.] He fixeth his right end, which is the glorifying and enjoying of God, whilst others disquiet themselves about a vain show: Ps. xxxix. 6, 'Surely every man walketh in a vain show; surely they are disquieted in vain.' Whilst they labour, cark, and turmoil themselves to get together a few poor transitory enjoyments, in which there is neither durable possession nor solid satisfaction. The spiritually wise man is seeking after God and eternal life, beyond which he cannot aspire.
[2.] He chooseth apt and proper means, which is the way God hath prescribed him to walk in: Deut. iv. 6, 'Keep therefore, and do
VER. 17.]
them, for this is your wisdom and understanding in the sight of the nations which shall hear these statutes, and say, Surely this great nation is a wise and understanding people.'
[3.] He doth not dally with religion, but thoroughly sets himself to observe and obey the dictates and directions of it: Mat. vii. 24, 'I will liken him to a wise builder.' Well, then, the impression must needs be according to the seal and stamp. Where there is a saving knowledge of divine mysteries, and diligence to order our actions accordingly, there must needs be true wisdom and prudence. Some excel in it more than others, but all are wise to salvation.
3. To make us thorough christians, or for our own direction, that we may keep to our rule in all things: Ps. cxix. 33, 'Teach me, O Lord, the way of thy statutes, and I shall keep it unto the end.' The narrow way of obedience is hardly found, and hardly kept, and easily mistaken, especially when prejudices, lusts, and interests are apt to pervert and blind us. Therefore this knowledge and wisdom doth caution us against sins and snares, that we be not corrupted and ensnared by them: Ps. cxix. 11, 'Thy word have I hid in my heart, that I may not sin against thee.' Knowledge doth not only discover sin, but fortify our resolutions against it: 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.' As it discovereth sin, it is good to have something in our hearts to check it: 1 John iii. 9, 'Whosoever is born of God doth not commit sin, for his seed remaineth in him; and he cannot sin because he is born of God.' Truths in the word rise up in dislike. As it fortifieth our resolutions: I am in God's way; I look for all my acceptance and reward from him: Gen. xxxix. 9, 'How can I do this great wickedness, and sin against God?' This lifteth us above fears and flatteries, that we are neither discouraged nor enticed. So for duties; it urgeth us to perform them: Prov. vi. 22, 'When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; when thou awakest, it shall talk with thee.' It is good to have a bosom monitor, and something that may plead God's interest in our own hearts. In all cases it instructeth us, and mindeth us of all particular duties, to avoid snares and temptations.
4. Not only to direct us in the general duty of christians, but to make us useful in our particular relations. We are all bound to get knowledge. There are public and private relations; public, as that of magistrates: Ps. ii. 10, 'Be wise now therefore, O ye kings; be instructed, ye judges of the earth.' It is a critical thing many times to understand Christ's interest, and make their own veil to it; so that a king needeth much wisdom. When Solomon asked wisdom, 'the thing pleased the Lord,' 1 Kings iii. 10. Ministers and guides of the church: Mat. ii. 7, 'For the priest's lips should keep knowledge.' These are the church's storehouse, therefore they need to be well furnished with all kind of knowledge, speculative and experimental, that they may draw it forth upon all occasions. Private, as husbands, that they may carry on the duties of the family: 1 Peter iii. 7, 'Likewise, ye husbands, dwell with them according to knowledge;' that is, they are to labour for much prudence and wisdom, that they may be able to know their own duty and instruct others: 1 Cor. xiv. 35, 'And if they will learn anything, let them ask their husbands at home; and that they may not govern things in their houses according to passion and will, but God's word. Parents, that they may instruct their children; for they are 'to bring them up in the nurture and admonition of the Lord,' Eph. vi. 4. Private christians, that they may comfort and build up each other in their most holy faith: Rom. xv. 14, 'And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another;' that we may not be ciphers in converse, and our coming together may not be like a dumb show, without speaking any savoury or comfortable and edifying word to one another. Therefore be not unwise.
5. The great danger of ignorance, or the evils that come from the want of spiritual wisdom.
[1.] To ourselves. Our worship is but a fond superstition, a blind devotion to an unknown god, a mere guess directed by custom and some devout aims: John iv. 22, 'Ye worship ye know not what; we know what we worship, for salvation is of the Jews.' Our zeal is but a wild fury: Rom. x. 2, 'For I bear them record, that they have a zeal of God, but not according to knowledge.' A dead fire, fervidus, non lucidus; like a blind horse full of mettle, but ever and anon stumbling.
[2.] To others. There is no preventing trouble in the church or scandals to the world if we have not spiritual wisdom and understanding. Whom doth Satan make use of as his instruments but those in whom there is weakness of mind and strength of passions? these are unstable: Eph. iv. 14, 'That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness; whereby they lie in wait to deceive.' These through pride and unskilfulness breed divisions: 1 Tim. iii. 6, 'Not a novice, lest being lifted up with pride, he fall into the condemnation of the devil.'
6. The incredible delight and peace it begets in our souls.
[1.] The bare knowledge of God's will is very delightful, and yieldeth much more pleasure to the mind than an epicure can find in his most exquisite sensual enjoyments. It is incredible what contentment an anxious soul hath in the finding out of any truth whereof he was doubtful before, and it cannot be conceived till we feel it: Prov. xxiv. 13, 14, 'My son, eat thou honey, because it is good; and the honeycomb, which is sweet to thy taste. So shall the knowledge of wisdom be unto thy soul; when thou hast found it, then there shall be a reward.' There is a comparison between the oblectation of the mind and the pleasure of bodily taste. Nothing can be so sweet to the palate as understanding is to the soul, especially when we ourselves have searched it and found it out, when we see a truth with our own eyes. He doth not speak there of that sweetness which the conscience hath in the feeling of God's love, nor of the delight of the heart when it findeth liberty in the ways of God, but of the satisfaction and oblectation of the mind and understanding when truth is so fully cleared up that there remaineth no doubt or scruple about it.
[2.] The peace which accompanieth it. Many times there is little account made of God's will in the world, and it falleth out so that he
VER. 17.]
that increaseth knowledge increaseth sorrow: Eccles. i. 18, 'For in much wisdom is much grief; and he that increaseth knowledge increaseth sorrow;' and when he is forced for conscience' sake to differ from others, he meeteth with much trouble, for ignorance is furious. Yet this is a satisfaction to him, that he knoweth this is pleasing to God, and so hath more comfort in the knowledge of a hated truth than worldly men in all the advantages which a false way giveth them: Prov. iii. 31, 32, 'Envy not the oppressor, and choose none of his ways: for the froward is abomination to the Lord; but his secret is with the righteous.' That is rendered as a reason why they should not envy wicked men; they know they are in a way pleasing to God, and this supporteth them in all their troubles. Now this satisfaction we cannot have, unless we have the thorough knowledge of the truth we profess, or the holy ways of God we are engaged in. Therefore we need to get a distinct clear knowledge of the whole will of God revealed in his word.
7. The properties of this knowledge and wisdom show the necessity of it. All knowledge is to be prized, for it is man's excellency above the beasts; but especially divine knowledge, which far transcendeth all the wisdom of the world.
[1.] Because it is employed about the highest things, to know God's nature and will, what he is, and how he is to be enjoyed. Alas! what mean things do most of the world employ their time and wit about, in comparison of a poor christian! To know God, though not comprehensively, yet satisfyingly and savingly: Ps. cxxxix. 6, 'Such knowledge is too wonderful for me; it is high, I cannot attain unto it;' 1 Tim. iii. 16, 'And without controversy great is the mystery of godliness.' What are all the profound speculations of the world to this? 1 Peter i. 12, 'Which things the angels desire to look into.' The angels, that much exceeded us in understanding, desire to pry into these things, a speculation that is fit for their best thoughts.
[2.] These things are most useful and profitable: John xvii. 3, 'And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.' Curious knowledge bringeth more pain than pleasure, but profitable knowledge should be most prized by us; as to know how to be reconciled to God, what is pleasing to him, or to conquer sin, and escape damnation, and obtain eternal life; these are the matters about which we should most busy ourselves, and employ our understandings; for what doth more deeply concern us than these things?
Use 1. Is of reproof to divers sorts of persons who live in ignorance, or countenance ignorance upon several pretences.
1. That it belongeth not to them to dig in the mines of knowledge; they leave that to clerks and men of learning; as if it were not a common duty lying upon private christians, as well as those whose office doth particularly engage them to study the scriptures: Heb. viii. 11, 'They shall all know me, from the least to the greatest.' All need to learn how to be saved; and therefore, if you know not how to live unto God, how to conquer sin, and how to escape damnation, what will become of you? The apostle saith, 2 Cor. iv. 3, 'If our gospel be hid, it is hid to those that are lost.' A man in ignorance is never like to
2 B hit his way, nor can he know whether he be in or out, whether he has escaped his great danger, or shall be accepted in the judgment. While you are ignorant, the devil may cheat you, and do what he lists with you.
2. Others have a little general and traditional knowledge of the religion commonly professed among us, and talk of it by rote after others, but generally look no further than the outside of it; they neither know the reasons upon which the certainty of this religion is grounded, nor the tenor of it, what it doth require at their hands, especially as to the practical and vital truths, that do more nearly concern the vigour and power of godliness, as the work and power of the Holy Ghost in regenerating and converting men to God, or the life of faith, or the difference between the state of sin and grace. As Nicodemus: John iii. 4, 'How can a man be born again when he is old? Can he enter the second time into his mother's womb, and be born?' These scorn to be taxed of ignorance, though they know little but certain rituals and externals of the religion commonly practised among us. Therefore press them to more acquaintance with religion and the life of faith and holiness, they scorn you, and all that you can offer in that kind; for it is ever true, that carnal men savour not the things of the Spirit, but they are carnal under a christian or pagan profession.
3. Some confine their knowledge to a few obvious truths, and for other things they leave it to preachers more accurately to search after the mind of God, and content themselves to see with other men's eyes. But if knowledge be to be confined to a few truths, why hath God given men so copious and large a rule, and revealed so many things as helps to our faith and practice? It is a kind of censuring the scripture, as if the greatest part of these sacred writings were not necessary. Certainly it is a matter of great skill to be a thorough christian. Our knowledge should cost us pains, as well as our obedience. A little slight superficial knowledge will not fully subdue the heart to God. Though some truths are fundamental, yet every piece and parcel of truth hath its use and place; and the knowledge of it is not only for delight, but safety. Many say that fundamentals are but few; believe them, and live well, and you shall be saved. True, yet the accessory truths do much conduce, both to the belief of fundamentals, and to quicken our practice of necessary duties. He were a foolish builder that should only be careful to lay a good foundation, and never mind roof or windows, lights or doors; no, nor should be able to discern the coming of those that should untile the house, or let in such a continual dropping as would at length founder the building, and bring it to ruin. Besides, though it be not absolutely necessary to salvation that a christian should know every truth, yet he must never do anything against the truth, and he should not be willingly ignorant of any truth. To be willingly ignorant of lesser things may be damnable: 2 Peter iii. 5, 'For this they are willingly ignorant of, that by the word of God the heavens were of old.' Now men are willingly ignorant, not only when they refuse the truth when it is plainly cleared up to them, out of a wilful obstinacy, but also when they will not use the means out of laziness and sloth. Crassa negligentia dolus est.
VER. 17.]
Men will not search when they have a mind to hate and condemn anything which unquestionably concerns God's interest in the world.
4. Some think ignorance is the mother of devotion, and that men leave off to be good when they grow more knowing. Surely that is the fault of the men, not of the knowledge; for all divine truths befriend sanctification. Others say the world is too wise to be governed; and since every one came to know religion, and dispute of it, it breedeth factions. But this is unjust also; it were well if the world were too wise to be brought under a kingdom of darkness. If men will impose on the church of God things which they ought not, they have cause to impute the divisions to their own tyranny and usurpation, not to the scriptures or the study of the scriptures; as if this principle of an easy implicit faith, to believe as the church believeth, were more effectual to produce true piety and goodness than the knowledge of God's will. This is to set men above God, as if they by their testimony and impositions did more safely secure the interest of religion in the world than God hath done by a book indited by his own Spirit, or as if that were dangerous to be commonly read or meditated upon. In short, God's children are children of light, and the children of light must not be unwise, but understand what the will of the Lord is. None will deprive others of this privilege but those that have no mind to it themselves.
Use 2. Is to press us to get this knowledge and understanding of God's will. The apostle speaketh to children of light; and none of us know so much but we may know more.
1. Labour to get a more full knowledge of heavenly mysteries, especially of those which are necessary to salvation, not excluding other truths which secure the necessary things; for we must not always be children, and keep to our milk: 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.' Besides, there are moenue et vula-ve intellectus, the spots and the wounds of the understanding. Dangerous are the wounds, but errors as spots much hinder our edification and growth in grace; for all grace is either light or strength, and strength is increased by the increase of light: 2 Peter i. 2, 'Grace and peace be multiplied unto you, through the knowledge of God, and of Jesus our Lord.'
2. Get a more clear knowledge. Fulness relateth to the object, or matters known; clearness to the subject or faculty knowing. A christian should see further into those truths which he doth already know: Hosea vi. 3, 'Then shall we know, if we follow on to know the Lord.' Moses' first request was, 'Tell me thy name;' his second, 'Show me thy glory.' The godly are unsatisfied: Prov. xxx. 2. 3, 'Surely I am more brutish than any man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the holy.' To know a truth as we ought to know it: 1 Cor. viii. 2. 3, 'And if any man think that he knoweth anything, he knoweth nothing yet as he ought to know; but if any man love God, the same is known of him.' New light is not a finding out new truths, but a seeing further into the same truths. Our growth in knowledge is rather intensive as to degrees than extensive as to objects; not knowing new truths but when old principles are improved: Prov. iv. 18, 'But the path of the just is as the shining light, that shineth more and more unto the perfect day;' Ps. exix. 18, 'Open thou mine eyes, that I may behold wondrous things out of thy law.' David doth not pray that God would make another law, but that God would give him a clearer understanding of this.
3. Get a more certain knowledge, or more confirmed knowledge in the truth: Acts ii. 36, 'Let the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ;' John xvii. 8, 'For I have given unto them the words which thou gavest me, and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.' Not by hearsay and tradition, but solid evidence: John iv. 42, 'Now we believe, not because of thy saying, for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.'
4. Get a more distinct knowledge. Truths are best known in their frame and dependence. A confused knowledge is always unsatisfactory, it is not cognitio quietativa, till we see how one truth agree with another, as the curtains of the tabernacle were fastened by loops; till we are able to 'compare things spiritual with spiritual,' 1 Cor. ii. 13, or know things according to the analogy of faith: Rom. xii. 3, 'For, I say, through the grace given unto me, to every man that is among you, not to think more highly of himself than he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith.' Every truth must be known in its order and place, otherwise we have but a confused notion of things, as the blind man saw men walking like trees.
5. Get a more experimental knowledge. Most of christianity is not only to be believed, but felt: 1 John v. 10, 'He that believeth on the Son of God hath the witness in himself.' We must have not only a sight, but a taste: 1 Peter ii. 2, 3, 'As new-born babes, desire the sincere milk of the word, that they may grow thereby; if so be ye have tasted that the Lord is gracious.' And feeling: Phil. iii. 10, 'That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death.' Otherwise it is but a form of knowledge. Experience is the inward seal and confirmation of truth: John xvii. 17, 'Sanctify them through the truth, thy word is truth;' John viii. 32, 'And ye shall know the truth, and the truth shall make you free.'
6. Get a more practical knowledge. Knowledge is for use, not an idle speculation. As a gallant and a physician cometh into a garden, one looketh upon the colour and beauty, the other upon the virtue and use of herbs and flowers: 2 Peter i. 8, 'For if these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of Christ;' 1 John ii. 4, 'He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.' A practical christian is more ready to serve and please God every day.
SERMON XXII.
And be not drunk with wine, wherein is excess; but be filled with the Spirit.—EPH. v. 18.
HERE is a new direction to the children of light, who are bound to walk accurately and circumspectly, and to redeem time to glorify God and save their own souls. One great impediment of a watchful and diligent life is drunkenness and intemperance; therefore those who would walk accurately and redeem time must be sober and temperate in all things: 'Be not drunk with wine,' &c.
In the words we have—(1.) A dehortation, 'Be not drunk with wine.' (2.) A reason, 'Wherein there is excess.' (3.) The opposite duty, 'But be filled with the Spirit.'
1. The dehortation. In which—
[1.] The matter of the sin, 'Be not drunk with wine.' Under the term 'wine' all inebriating and intoxicating drink is comprehended, called in the scripture by the general name of 'strong drink;' Isa. v. 11, 'Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them.' Meaning thereby, not wine only, but other drinks made of honey, dates, rice, malt, or any other grain that for strength often cometh not short of wine, and may inebriate or make men drunk as well as it; as the Nazarite was to separate himself from wine and strong drink: Num. vi. 3, 'He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, nor vinegar of strong drink; neither shall he drink any liquor of grapes, nor eat moist grapes, or dried.' This is the matter of the sin.
[2.] The manner, when made drunk by it. The word importeth sometimes a more liberal use of wine; as John ii. 10, 'When men have well drunk.' Sometimes an excessive and inordinate use, as here, such as breedeth some distemper. There is implied a lawful use of wine: 1 Tim. v. 23, 'Drink no longer water, but use a little wine, for thy stomach's sake, and thine often infirmities.' And the case is shortly stated, Eccles. x. 17, 'For strength, and not for drunkenness.' Vigour, health, and strength, for the duties of our general and particular calling, is to be preserved, but drunkenness is to be avoided.
2. The reason, 'Wherein there is excess.' The word ἄσωτος properly significth prodigality and riot, as Luke xv. The word for the prodigal is ἄσωτια; and ver. 13, 'in riotous living' is ἀσώτως; and 1 Peter iv. 4, excess of riot, εἰς τὴν αὐτὴν τῆς ἀσωτίας ἀνάχυσιν; what we translate 'excess,' the Vulgar translate 'luxury;' some translate 'dissoluteness,' which they interpret a wasteful profusion, without any prudence or consideration, joined with all licentiousness, that they take to themselves to abuse God's creatures.
3. The opposite duty is, 'Be ye filled with the Spirit.' Where by the 'Spirit' is meant the Spirit of God, the author of all grace, who dwelleth in the hearts of the faithful. And by 'being filled,' not an absolute and exact fulness, but a plentiful enjoyment of his grace. Things are said to be filled when they are a-tilling; and though
[SER. XXII.
they be not brimful, yet this is the prevalent principle. Christ only had the Spirit without measure, John iii. 34; others, according to their receptivity, as they are able to receive: they are still a-filling, and are made capable of larger measures of grace. If any ask, Why is this required of us, to be filled with the Spirit? is it in our power to command his influences, and fill ourselves as full as we please?
I answer—We are to use the means, to ask, seek, and knock; and then the rich treasures of grace will be opened to us. The apostle speaketh to children of light; if they do not hinder their own filling by their sensuality or negligence, what can they want? If we obstruct his motions by our carnal practices, or do not improve them by our negligence and folly, the fault is our own. Let us faithfully use the means to obtain this benefit, and we shall not want it. So that it lieth much upon us to be filled with the Spirit.
Doct. That all sincere christians should be careful not to be filled with wine, but with the Spirit.
I shall consider—(1.) The ἀντίστοιχα, the matters put in opposition one to the other; (2.) The inconsistency of the one with the other; (3.) The reasons why christians are under this obligation.
I. The matters put in opposition to each other, which are both things and actions. The things are 'wine' and the 'Spirit;' the actions, being 'drunk with wine,' and 'filled with the Spirit.'
First, The things; these two are put in opposition—
1. To check the temptation. The sensual pleasure which men find in wine enticeth them to excess. There are higher pleasures men should be taken up with, namely, the joy of faith and a delight in holiness. It seemeth hard to pleasant natures to abjure all accustomed delights; but the temptation will be less powerful if we can persuade them that their delight is not abrogated, but preferred; transplanted from Egypt, that it may grow in Canaan. It is but change the object, or turn the affection into a spiritual channel, and you shall have delight enough: James v. 13, 'Is any among you afflicted? let him pray. Is any merry? let him sing psalms.' So Eph. v. 3, 4, 'But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints. Neither filthiness, nor foolish talking, nor jesting, which are not convenient; but rather giving of thanks.' All men seek causes of mirth and cheerfulness: you shall not lose your cheerfulness, you need not quench your thirst at the dead water of the next ditch, if you will take a little pains to go a little further, and seek out the fountain of living water. Indeed it is the Spirit must direct and incline you, but this is the way of your cure. There is a double error we are guilty of in disposing our affections; we mistake in the object, and we offend in the measure. If the first error were well cured, the second would be soon prevented. Seek a right object for your oblectation and delight, and if that be esteemed according to its worth, you would the better be weaned from other things; as whoredom would cease by the choice and love of a beautiful and lawful wife.
2. To show the difference between the holy societies or meetings of the faithful, and the dissolute feasts of the heathens in honour of their idols. In these they came away filled with wine, but in christian assemblies with the Spirit; and that is the reason why idolatry is mentioned when these excesses are forbidden: 1 Peter iv. 3, 'When we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries;' because these excessive feasts were frequent at the solemn worship of their idols. Carnal rejoicing maketh a loud noise, and vents itself in a carnal manner; for as idolatry is a work of the flesh, so is drunkenness. But now in christian meetings the rejoicing is spiritual, and vented in psalms and thanksgiving and fervent prayers, and they were feasted with God's promises. The devil betimes sought to bring in intemperance into the christian meetings by the love-feasts, which some abused to riot and luxury; and therefore the apostle seeks to obviate this abuse.
3. Because of the analogy between wine and the Spirit; they are often proposed in scripture as correspondent, or as having some likeness in their operations; as wine cheereth and exhilarateth the spirits: Ps. civ. 15, 'It maketh glad the heart of man;' so the Spirit filleth the soul, and exhilarateth it. Only in this fulness there is no excess: Cant. v. 1, 'Drink abundantly, O beloved.' And in this mirth there is no dissoluteness; when we are filled with the Spirit, it is no corruptive joy, but perfective, such as strengtheneth the heart: Neh. viii. 10, 'The joy of the Lord is your strength.' There are some common effects between wine and the Spirit, as appeareth by the sacrament, where we are said to 'drink into one Spirit,' 1 Cor. xii. 13, where the outward element is wine, because the copious plentiful measure of the Spirit doth work like effects spiritually which wine taken in large draughts doth bodily; as it filleth the soul with joy and gladness, Cant. i. 4, and looseneth the tongue in the praises of God: Eph. v. 19, 'Speaking to yourselves in psalms, and hymns, and spiritual songs; singing and making melody in your heart to the Lord.' The children of God, when they have gotten a full draught of the Spirit, express their joy in hymns and praises to God. Again that there is a correspondence appeareth by the scoffing of those that were unacquainted with the motions of the Spirit; as the mockers said, 'These men are full of new wine,' Acts ii. 13, and Peter's answer, ver. 15, 'These are not drunk with wine, as you suppose.' So Hannah's praying fervently was judged by Eli to be drunkenness, 1 Sam. i. 14. All fervent motions of the Spirit seem to standers-by like the effects of wine: yea, some that are inflamed with wine think they are inspired, and mistake the fumes of wine for the motions of the Spirit. Now for these reasons the apostle puts them together.
Secondly, The actions, 'Being drunk with wine,' and 'Filled with the Spirit.' Both must be explained.
1. The action on the one side, 'Being drunk with wine.' Two things must be spoken to—(1.) The nature of the sin; (2.) The heinousness of it.
[1.] For the nature of it; it is immoderate or inordinate drinking; it is excessive when more is taken than natural necessity calleth for, or sober and christian cheerfulness doth allow. Necessity is a part of our measure, for God denieth us nothing that is necessary for us. In some cases lust multiplieth our necessities, but that is our disease. When the apostle saith, 'Drink a little wine for thy manifold infirmities,'
[SER. XXII.
1 Tim. v. 23, he means to cure them, not to cause them. But yet a more liberal use of the creature is allowed beyond bare necessity, for delight and cheerfulness; but then grace must interpose, which judgeth by two rules—the light of nature and scripture.
(1.) The light of nature judgeth what is fit for a man as a man. So he consists of a body and a soul. If the body be oppressed, it is a kind of self-murder. So it is said, Hosea vii. 5, 'In the day of our king, the princes have made him sick with bottles of wine.' Intemperance and immoderate drinking doth not only misspend time, and abuse the good creatures of God, but filleth the body with crudities and diseases; which is carefully to be thought of by them that have given up their bodies to God, and would not have sin reign in their mortal bodies, as all christians have done: Rom. vi. 12, 13, 'Let not sin reign in your mortal bodies, that you should obey it in the lusts thereof. Neither yield ye your members as instruments of unrighteousness unto sin; but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.' But then for the soul, when men disturb their reason, or disable it, and hinder it from its proper office; certainly when there is some gross defect in reason, a man turneth himself into a beast. And therefore the light of nature will condemn gross and brutish sensuality: Jude 10, 'But these speak evil of those things which they know not; but what they know naturally, as brute beasts, in those things they corrupt themselves.'
(2.) The light of scripture doth direct us also in eating and drinking; for a christian is to be guided and ruled by God's word even in his common actions, not by his own appetite; for he is to 'put a knife to his throat,' Prov. xxiii. 2; nor the pleasure of others: Hosea vii. 5, 'The princes made him sick with bottles of wine.' Our appetite is not our rule, for that may transport us easily to inordinances in this kind. We have but two common parents, Adam and Noah; one the begetter, and the other the repairer of mankind; and both miscarried by appetite, the one by eating, the other by drinking. Nor the desire of others: heathens thought it a crime to force any to drink: Esther i. 8, 'And the drinking was according to law, none did compel; for so the king had appointed to all the officers of his house, that they should do according to every man's pleasure.' But what doth the scripture add above this? That considereth two things—(1.) The expense of time; (2.) Our great end, the glory of God.
(1st.) The expense of time, that we do not make it a business: Isa. v. 11, 'Woe unto them that rise up early in the morning, that they may follow strong drink; they continue until night, till wine inflame them.' They made a business of it, passing and lavishing away the time in swilling and drinking which was allotted to labour and more serious and necessary employments; they spend day and night in revelling and drinking, as if they were out of their element till they be at it, or cannot give over when once they set to it. Now when men make a set business of drinking, though they be not grossly distempered, yet they are drunkards before God.
(2d.) The end, which is the glory of God. This should be our end in eating and drinking: 1 Cor. x. 31, 'Whether therefore ye eat or
393.
drink, or whatsoever ye do, do all to the glory of God.' This is to be considered; if we be unfitted for the service of God, though there be no gross defect of reason follow (as some men are of a stout body and a strong brain), yet these the scripture excepteth not from drunkenness: Isa. v. 22, 'Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink.' They can take in much, and go away with it; which is rather the commendation of a tun, than a man. Though the natural use of reason be not taken away, yet the heart is unfitted for God. Our Lord would have us consider that, Luke xxi. 34, 'Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness;' when you are forgetful of God, and unmindful of better things.
This sin may be considered either as to the act or habit.
(1st.) As to the act of drunkenness. It is possible a good man may fall into it by surprise; as Noah, Gen. ix. 21, 'And he drank of the wine, and was drunken.'
(2d.) As to the habit. It is said, 'Drunkards shall not inherit the kingdom of God,' 1 Cor. vi. 10. Nothing good and honest can be presumed of them.
[2.] The heinousness of this sin of drinking excessively, beyond that measure which fitteth men both in soul and body for the service of God and the duties of their callings. That is set forth in the word ἀσωτία; it is prodigality and wasteful profusion.
(1.) Of the blessings of God's providence, or the good things given us to sweeten our pilgrimage and encourage our service; they are perverted to God's dishonour, which is foul ingratitude. How many waste their estates hereby! for it is said, Prov. xxiii. 21, 'The drunkard and glutton shall come to poverty;' Prov. xxi. 17, 'He that loveth wine and oil shall not be rich.' Which is said not only because of the costly expense which is necessary to feed and supply these vices, but because they divert the mind from more serious employments, whereby as instruments of God's providence we may provide for ourselves and those that belong to us.
(2.) Of our fame, because it exposeth us to ridiculous things, and so to the contempt of others: Prov. xx. 1, 'Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise.' So it is said, Hab. ii. 16, 'Thou art filled with shame for glory; drink thou also, and let thy foreskin be uncovered.' It forfeits a man's credit and reputation, because it uncovereth a man's nakedness, and so maketh him contemptible.
(3.) Of their bodies, as it destroyeth their health, and filleth them with diseases: Prov. xxiii. 29, 30, 'Who hath woe? who hath sorrow? who hath contentions? who hath babblings? who hath wounds without cause? who hath redness of eyes? They that tarry long at the wine, they that go to seek mixed wine.' He reckoneth up six evils that come of drunkenness: First, One in general, that is woe, meaning thereby all kinds of hurt and damage; he hath woe, he cannot suppress it in his bosom, but must needs cry out, O woe is me! Secondly, 'Who hath sorrow?' meaning thereby trouble of conscience, or a bitter and sad reflection upon the inconveniences of drunkenness, as poverty, beggary, an ill fame, and a diseased body. Thirdly, 'Who
[SER. XXII.
bath contentions?' that is, quarrels which arise upon a light occasion, and many times have a bloody issue. Fourthly, 'Who hath babblings?' that is, scurrilous talk, for men are ready to pour out all kind of froth and folly in their distemper. Fifthly, 'Who hath wounds without cause?' this is the fruit of the contentions spoken of before; he hath stripes or wounds given him by those whom he abuseth, or by dangerous falls from stairs, precipices, &c. Sixthly, The last evil is 'redness of eyes,' meaning thereby the weakening and deforming the most noble sense we have by too great an effusion of humours, and the plenty of fiery fumes thence exhaling, which causeth the soreness and redness of eyes. This is the lot of them that drink too plentifully, or frequently, or delicately. Therefore afterwards it is said, ver. 32, 'At the last it biteth like a serpent, and stingeth like an adder.' Whilst men are pouring down their throats plenty of choice liquor, they dream of nothing but pleasure, but at length they are bitten with many and sore diseases.
(4) Of their souls, which may be considered with respect to their natural, spiritual, or eternal estate. As to their natural estate, it taketh away the wit and judgment: Hosea iv. 11, 'Whoredom, and wine, and new wine, take away the heart.' Brisk wits have been dulled by intemperance. As to their spiritual estate, it disposeth to all sins, especially to uncleanness. Venter mero astuans facile despumat in libidinem, saith Jerome; Whilst men overflow, they easily cast over the foam and froth of lust. And Solomon telleth us, Prov. xxiii. 33, 'Thine eyes shall behold strange women, and thine heart shall utter perverse things.' Men's lusts are inflamed, and then they grow impudent, and their wantonness lays them open to shame. Let, that was chaste in Sodom, yet committed incest with his own daughters in the mountains, being first made drunk by them. And besides, it bringeth on slavery and security upon the soul. Slavery, for this inordinancy is imperious and tyrannous; it is hard to reduce men from this brutish excess, and their very distemper becometh another nature to them: Deut. xxix. 19, 'They add drunkenness to thirst.' It is spoken there proverbially for continuance in sin; you cannot reclaim them. Solomon representeth the drunkard as resolved to seek after the wine again when he hath felt the inconveniency of it: Prov. xxiii. 35, 'They have stricken me, shalt thou say, and I was not sick; they have beaten me, and I felt it not: when shall I awake? I will seek it yet again.' So for security; it bringeth on such a stupidness upon the conscience that nothing will awaken them: Prov. xxiii. 34, 'Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast.' And as to their eternal estate, the soul is lost for ever without repentance.
2. The action on the other side is, to be 'filled with the Spirit;' where we see that we should not content ourselves with a small measure of the gifts and graces of the Spirit, but endeavour to be filled with them, ever getting the habits increased: 2 Peter iii. 18, 'But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ;' and actuated: Cant. iv. 16, 'Awake, O north wind, and come thou south; blow upon my garden, that the spices thereof may flow out;' that is, that we may have lively thoughts of God's love, and keep up a holy joy,
VER. 18]
zeal, and fervency in his service. A little grace seemeth enough to a lazy heart; if they be but a little tinctured with religion, they think it a great matter; few are deeply baptized into the spirit of it. Men have quickly done in religion, and think everything enough in grace. We love perfection and excellency in all other things, but in christianity we regard it not. But alas!—
[1.] A little grace is as none as to comfort, for small things cannot be discerned. We love God so little, that we cannot tell whether we love him at all: John xv. 11, 'These things have I spoken unto you, that my joy might remain in you, and that your joy might be full.' There is Christ's joy, and their joy; they are delightful objects to Christ, and Christ to them; he may still rejoice in them as his disciples and people, and they may rejoice in him as their Saviour. There is no way to get this joy but by being filled with the Spirit.
[2.] A little grace is as none in a temptation: Mark iv. 40, 'Why are you so fearful? how is it that you have no faith?' compared with Mat. viii. 26, 'Why are ye fearful, O ye of little faith?' It could not do its office, and support them in the storm. And therefore it is a shame to us that we have so little love to God, or fear of his name, or trust in his mercy, or earnest expectation and hope of eternal life.
[3.] A little grace will not break the force of the sensual inclination, so that our minds will hanker after our carnal delights. The duty, being 'filled with the Spirit,' is a cure of the distemper, being 'drunk with wine, wherein is excess.' 'We will remember thy love more than wine,' Cant. i. 4. So much as our hearts feel of the one, so far are they weaned from the other. These better things put us out of relish with those base dreggy delights. It is but a taste of the Spirit that is lost: Heb. vi. 4-6, 'For it is impossible for those that were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted of the good word of God, and the powers of the world to come; if they fall away,' &c. The apostle speaketh of 'tasting.' A large draught of experience would confirm the soul: Luke viii. 14, 'And that which fell among thorns are they which, when they have heard, go forth, and are choked with cares, and riches, and pleasures of this life, and bring no fruit to perfection.' Though men have good sentiments of religion, yet through the cares and pleasures of the world they could bring nothing to perfection. The carnal gust is too strong for the spiritual, and therefore it choked it, and kept it under. But what is it to be filled with the Spirit? The phrase is taken two ways—(1.) Either to be filled with the gifts of the Spirit; or (2.) With the graces of the Spirit.
(1.) The gifts of the Spirit: Acts ii. 4, 'And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance;' Acts iv. 31, 'And they were all filled with the Holy Ghost, and they spake the word of God with boldness.' There was something of an extraordinary gift in that. And this is not excluded here; for in those days they could on a sudden utter a psalm or hymn of praise to God, ver. 19.
(2.) To be filled with the graces of the Spirit. And here we must consider his three offices—as he is our guide, sanctifier, and comforter.
(1st.) As our guide, he leadeth us into all truth, that is, into the know-
[SER. XXII.
ledge and belief of the gospel. So they that understand and believe these mysteries are said to be full of the Holy Ghost; as, for instance, Stephen, Acts vi. 5, is said to be 'a man full of faith, and of the Holy Ghost;' And Paul: Acts ix. 17, The Lord (even Jesus that appeared unto thee in the way as thou camest) hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost;' meaning, be endowed with the knowledge of the gospel, as their φωτισμός, their illumination, was at their baptism. Christ had revealed himself to him from heaven, which begat great consternation; and Ananias cometh as a means to enlighten him with the light of the Holy Ghost, that he might be more fully acquainted with the mysteries of the gospel.
(2d.) As our sanctifier. So they are filled with the Spirit who have the fruits of the Spirit in great abundance, who are filled with all 'goodness, righteousness, and truth,' ver. 9; that is, that have these things in a rich and plentiful measure. More particularly—(1.) Who have a powerful and prevalent principle in them to keep them from sin: Rom. viii. 13, 'If ye through the Spirit mortify the deeds of the body.' Where there is a weak and faint resistance, there is but little of the Spirit. (2.) Who are strongly inclined to God, and excited and assisted by grace to do what he commandeth. Thus Barnabas 'was a good man, and full of the Holy Ghost,' Acts xi. 24; that is, mightily affected with the glory of God and the good of souls. So proportionable common christians, when their hearts are filled with zeal and devotion: Rom. xii. 11, 'Fervent in spirit, serving the Lord;' when a mighty spirit of faith and love to God cometh upon them, that they boldly appear for God: 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;' not in a bashful inconsiderate way, but openly, hazarding all their interests.
(3d.) As comforter; and so when we are filled with peace and joy in believing, this is by the power of the Holy Ghost: Rom. xv. 13, 'Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the Holy Ghost.' The impressions of the comforting Spirit do either concern our present interest or our future hopes. Our present interest, when a comfortable sense of God's love aboundeth in us, when he puts gladness in our hearts by lifting up the light of his countenance upon us. So it is said, Acts xiii. 52, 'The disciples were filled with joy and with the Holy Ghost.' They did so esteem the grace of the gospel, that though they suffered persecution for it, yet their hearts were filled with joy. Our future hopes, that also is matter of joy and delight to us; and the more we find of this, the more we are filled with the Holy Ghost: Acts vii. 55, Stephen 'being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God.' He was full of the Holy Ghost before, but then his faith and confidence in God was enlarged, even to some kind of ecstatic motion. As a good soldier, that hath always a habit of courage, in the danger of battle it is quickened in him, his valour is whetted, and a great ardency cometh upon him; so holy men, that have always the spirit of faith, upon necessary occasions they are elevated beyond the line of their ordinary strength, and feel a kind of anticipation of heavenly joys, as if they were already in heaven's blessed place, and in the midst of the glory of the world to come.
II. The inconsistency of the one with the other; to be drunk with wine is inconsistent with being filled with the Spirit.
1. They that are filled by the one are acted by a contrary principle. The apostle Jude telleth us of 'sensual persons, not having the Spirit,' Jude 19. They whom the apostle speaketh of there were such as separated themselves from the rest of the faithful, and therefore pretended to a greater degree of light, and more familiarity and acquaintance with the Spirit of God, than other christians did. But the apostle disproveth their pretence and presumptions, because they were sensual, or took an inordinate liberty in the ways of the flesh, more particularly the way of fleshly lusting. Drunkenness is reckoned amongst the fruits of the flesh, Gal. v. 21; and temperance, whereby our fleshly appetite is kept within bounds, is among the fruits of the Spirit. ver. 23. Therefore light and darkness cannot be more contrary than these two things are; the one implieth the most brutish of carnal pleasures, the other the highest of spiritual delights. Two contrary principles cannot stand together in any prevalent degree; now here is an opposite principle in predominancy, the loose spirit of licentiousness and drunkenness, opposite to the holy Spirit of God.
2. This contrary principle hath such an influence on them, that the spirit of the gospel hath no place in them.
[1.] Their sight is blinded: 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 upon them;' 1 Cor. ii. 14, 'But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned;' 2 Peter i. 9, 'But he that lacketh these things is blind, and cannot see far off.' They are acute in pleasing their appetites, but the mind can rise no higher; they either believe not, or mind not things to come so as to quicken them to any care about them.
[2.] The delight and relish of the soul is corrupted: Phil. iii. 19, 'Whose god is their belly, and whose glory is their shame, who mind earthly things;' Luke xii. 19, 'And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine case, eat, drink, and be merry.' No relish for higher things.
[3.] Their strength is weakened, that they cannot resist any temptation. They are slaves to their brutish affections: 2 Peter ii. 19, 'For of whom a man is overcome, of the same is he brought in bondage'
Use 1. See the folly of the exchange of the joys of the Holy Ghost for the sordid pleasures of excess. Will you cheat yourselves in this brutish excess, and grieve the Spirit of God? How miserable is it to part with the birthright for brutish pleasures! Heb. xii. 16, 'Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.' Shall a slight pleasure prevail more than the joys of heaven? You hazard name, health, soul and all, for a contemptible delight, which is not valuable to a reasonable man.
2. Because it is an imperious lust, you must offer violence to it, and
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bridle your appetite, as David poured out the waters of Bethlehem before the Lord.
3. Never hope to join these irreconcilable things, fulness of wine and fulness of the Spirit; as many put on a pretence of the Spirit the better to cover and hide their licentiousness; though they live not in open scandalous sensuality, yet they serve the flesh in a more cleanly manner: these are never brought under the power of the gospel, nor made partakers of the Spirit thereof.
SERMON XXIII.
But be filled with the Spirit.—EPH. v. 18.
DOCT. That all sincere christians should be careful to be filled, not with wine, but with the Spirit.
Here let me open—(1.) What this Spirit is that we must be filled with; (2.) Show the reasons why we are bound to be filled with the Spirit; (3.) The means how we come to be filled with the Spirit.
1. What this Spirit is, or what is meant by it? I answer—Either the person of the Holy Ghost, or some created gift, called 'the divine nature,' or 'the new creature;' the word significith both. Sometimes it is taken for the person of the Holy Ghost himself, with whom we are in covenant, as well as with the Father and the Son: Mat. xxviii. 19, 'Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.' As we take God for our God, that is, for our proper Lord and chief good, and Christ for our Redeemer and Saviour, so the Holy Ghost for our guide, sanctifier, and comforter. Sometimes it is taken for the gifts and graces of the Spirit, that divine nature which is begotten in us: John iii. 6, 'That which is born of the Spirit is spirit.' The first word 'Spirit' noteth the author of grace, the second the effect, the renewed heart. We have both the fruit and the tree, the fountain and the stream; the one cannot be without the other, not the graces without the Spirit, for they are his production; and the Spirit himself cannot be said to dwell in any but where he produceth these graces; for his presence anywhere is to be determined by some eminent effect, and this residence and dwelling by a constant effect, per modum habitus permanentis, non per modum actionis transcuntis. Therefore he cannot be said to dwell in any heart but where he produceth these graces. The Spirit doth first renew and sanctify the souls of the elect, and then abide there to keep afoot God's interest in them, and maintain it against all opposition within and without, more and more overcoming their sweetest and dearest sins, and quickening them to all their duties, assisting them in the exercise of grace, and increasing it by all fit and holy means. Weil, then—
1. We have the Holy Ghost himself, called the Spirit of God: 1 Cor. vi. 11, 'In the name of the Lord Jesus, and by the Spirit of our God;' and the Spirit of Christ: Gal. iv. 6, 'God hath sent the
Spirit of his Son into our hearts; 'Rom. viii. 9, 'Now if any man have not the Spirit of Christ, he is none of his.' We cannot live independently without influence from God, for all life is originally in him, and from him conveyed to us, and that by his Spirit. All that God doth in creation is done by the Spirit: Job xxvi. 13, 'By his Spirit he hath garnished the heavens: 'Ps. civ. 30, 'Thou sendest forth thy Spirit; they are created.' So in a way of grace, which is called a 'new creation,' we have all from his Spirit: 2 Cor. v. 17, 18, 'If any man be in Christ, he is a new creature; old things are passed away, behold all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ; 'Titus iii. 5, 6, 'But according to his mercy he saved us, by the washing of regeneration, and the renewing of the Holy Ghost; which he hath shed on us abundantly through Jesus Christ our Saviour.' Now this creature, once produced, cannot subsist without the continual presence of the Spirit, there being so much opposition within and without.
[1.] Within there is an enmity to the divine and heavenly life: Gal. v. 17, 'For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would.' So blind are our minds, so depraved are our hearts, so strong are our lusts, which evils remain in such a measure in the regenerate, that there is but a cold resistance of sin, a faint and dull desire, and a sluggish pursuit after spiritual and heavenly things, that unless the Lord by his Spirit do still open the eyes of our minds, and strengthen the inclination of our hearts, and reconcile our alienated and estranged affections to himself, our faith will be dead, our love to him will soon grow cold, and our obedience fail. In short, there is still within us such addictedness to sin, such a love to the present world, such indulgence to the flesh, that no less agent can keep alive the work of God in our hearts.
[2.] Without there is the world, which presents tempting objects: 2 Tim. iv. 10, 'For Demas hath forsaken me, having loved this present world.' Or assaults us with violence for our love to God, and loyalty to Christ: 2 Tim. iii. 12, 'Yea, and all that will live godly in Christ Jesus, shall suffer persecution.' And the devil earnestly joineth his suggestions with both sort of temptations: 1 Peter v. 8, 9, 'Be sober, be vigilant, because your adversary the devil, as a roaring lion, walketh about seeking whom he may devour; whom resist steadfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.' By this the flesh is strangely stirred, and we should soon be overcome, were we not assisted by the powerful and all-conquering Spirit of Christ: 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.'
2. The word 'spirit' signifieth also the new new nature, or that gracious frame of heart which is produced in us by the Holy Ghost. This may be considered as working towards God or towards men.
[1.] As the new nature standeth affected to God, so the spirit of the gospel is described by the apostle: 2 Tim. i. 7, 'God hath not given us the spirit of fear, but of power, of love, and a sound mind.' Negatively, 'not a spirit of fear;' it is a spirit above the hopes and fears of
[SER. XXIII.
the world: 1 Cor. ii. 12, 'Now we have received, not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God.' One part is put for both. They that look for no great matters in the world have not much either to fear or hope for, and are not greatly moved with anything that doth befall them in the present life. But then positively it is called 'a spirit of love, power, and a sound mind;' where (1.) by 'a spirit of a sound mind' is meant a true knowledge of God in Christ, and a firm belief of the life to come, or a being sound in the faith: 2 Tim. i. 13, 'Hold fast the form of sound words which thou hast heard of me, in faith and love which is in Christ Jesus.' Two things the gospel discovereth—God in Christ, and the life to come. God in Christ: John xvii. 3, 'And this is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent;' 2 Cor. iv. 6, 'For 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.' The other great discovery of the gospel is the life to come: 2 Tim. i. 10, 'And hath brought life and immortality to light through the gospel.' Now the Spirit revealeth both; both the truth of our redemption by Christ: 1 Cor. xii. 3, 'No man can say that Jesus is the Lord, but by the Holy Ghost;' that is, own Christ for the true Messiah; and then a clear and firm persuasion of the world to come is wrought in us by the Spirit also: 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.' Now this giveth us a sound mind. (2.) A 'spirit of love' is a pure and fervent love to God, which doth incline us to seek after him, and delight in him as our portion and happiness. The seeking after God is made the great duty of man; we lost him by the fall, and they that love him cannot live without him: Prov. viii. 17, 'I love them that love me, and they that seek me early shall find me.' An early and earnest seeking after God is made there an act of love; and so delighting in God is our great duty also; as Ps. xxxvii. 4, 'Delight thyself also in the Lord, and he shall give thee the desire of thy heart;' Phil. iv. 4, 'Rejoice in the Lord always, and again I say, Rejoice.' Now this is wrought in us by the Holy Spirit, for love is of God: 1 John iv. 7, 'Beloved, let us love one another, for love is of God; and every one that loveth is born of God, and knoweth God.' Love is of God, not only as the original pattern, but the original cause: 2 Thes. iii. 5, 'The Lord direct your hearts into the love of God.' The Spirit keepeth our hearts fixed towards God, and in a readiness and willingness to do what is pleasing to him. (3.) A 'spirit of power,' and that is hope, and doth enable us to carry on our duty, whatever temptations we have to the contrary. Surely it is a mighty power which doth enable us to deny present delights, and overcome the terrors of sense, that we may be more at liberty for God and heavenly things; for this hope produces two effects—
(1.) Fortitude and resolution to encounter any difficulties we meet with in our passage to heaven: 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.'
(2.) Sobriety and contempt of the world, which is a great part of our strength also: Phil. iv. 13, 'I can do all things through Christ which strengtheneth me.' And is joined with hope: 1 Peter i. 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 us at the revelation of Jesus Christ.' This enableth us to overcome those appetites and desires by which the rest of the world are mastered and captivated, and our resolutions for God and heaven are thereby fortified and strengthened in us. Well, then, this is the spirit we should be filled withal, faith in Christ, love to God, and the hope of the world to come; which three effects do answer the nature of God, whom we apprehend under the notions of wisdom, goodness, and power. To his wisdom there answereth the spirit of a sound mind, to his goodness the spirit of love, and the spirit of power to the power of God; so that by these graces we are made partakers of the divine nature, and these suit with the word of God, the means by which God worketh these graces of the Spirit in us; which is sometimes represented by light, because the highest wisdom is there revealed, and the way of salvation sufficiently taught: 2 Tim. iii. 15, 'Thou hast known the holy scriptures, that are able to make thee wise to salvation;' and sometimes called the 'power of God,' Rom. i. 16; and also the 'good word of God,' Heb. vi. 5; and the good knowledge of God. And so that man is sufficiently furnished for the kingdom of heaven, and all the duties thereof, whose mind is enlightened to know God in Christ Jesus, and heart inclined to love God, and live to him; and who hath chosen the blessedness of the next world for his portion, and in the meantime liveth in the joyful hopes and foresight of it. This man hath the true spirit of the gospel.
[2.] This spirit fits and frames us for our duty to man. That we have, Eph. v. 9, 'For the fruit of the Spirit is in all goodness and righteousness, and truth;' that is, the Spirit that God hath sent among us by the preaching of the gospel doth bring forth and produce in us all kindness, justice, and fidelity. There is not a more benign and gentle thing than the gospel spirit, nor anything that doth more fit us to live peaceably and usefully in human society. The first property is 'goodness;' and it suiteth with the author, for it is said, Ps. exliii. 10, 'Thy Spirit is good.' The Spirit of God is a spirit of love, delighting to do good to all; and all his motions tend to make men good and useful to others; therefore it is said, Gal. v. 22, 'But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith;' all these respect our duty to man. The second is 'righteousness,' or justice in all our dealings, giving every one his due, whether inferiors, superiors, or equals. A mighty spirit of righteousness it breedeth in the world, and maketh it reign in the hearts of those whom he possesseth; and therefore the kingdom of the
2 c
SERMONS UPON EPITESIANS V.
[SER. XXIII.
Messiah is so famous for righteousness: Ps. xlv. 7, 'Thou lovest righteousness, and hatest wickedness; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.' The third is, 'truth,' or fidelity: for this Spirit is the spirit of truth, and the holiness which he worketh is true holiness, and nothing so contrary to it as hypocrisy, lying, and dissimulation: 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.' Nothing more opposite to the gospel spirit than guile and treacherous craftiness, wiles, and deceit.
II. The reasons why christians are so strictly bound to be filled with the Spirit.
1. That we may answer the great and rich preparations of grace which the infinite love of God hath made for us by the merit of Christ and the promises of the gospel. The merit of Christ, that is at the bottom of it. It is said, Titus iii. 5, 6, 'And the renewing of the Holy Ghost, which he hath shed on us abundantly through Jesus Christ our Saviour.' If we neglect the benefits in part or in whole, we slight the price. His intent was that we might have abundance of his Spirit. It is compared to rain; we have not only a few heat-drops of grace, but a plentiful shower, that as barren land we might be made more fruitful to God: Isa. xlv. 3, 'I will pour water upon him that is thirsty, and floods upon the dry ground; I will pour my Spirit upon thy seed, and my blessing upon thy offspring.' A metaphor to set forth the abundance and increase of the comforts and graces of the Holy Spirit. It is compared to a living fountain: 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 of him, and he would have given thee living water;' and ver. 14, 'The water that I shall give him shall be in him a well of water springing up unto everlasting life.' Not a draught, or a plash, or a dead pond, but a living spring. Now when Christ hath provided so much, for us to be contented with a little is to disvalue his bounty. It is compared to a rich perfume or oil: 1 John ii. 20, 'But ye have an unction from the Holy One.' There was not only a little to be put upon the head of Aaron, but it was to run down to all his garments. Every christian should richly partake of this precious ointment, that was poured out on our head, and so cometh from the Holy One to us. It is compared to a banquet or feast of wine: Cant. v. 1, 'Eat, O friends, drink, yea, drink abundantly, O beloved.' He alloweth us not only to be barely refreshed, but satisfied to the full. Now for us to be scanty when there is such a large allowance vouchsafed to us, showeth we have some dislike, or not an appetite prepared.
2. Because of their necessity.
[1.] If it be those that only profess christianity, but are not yet really converted to God, they are in danger to be filled with a worse spirit, if not filled with the Spirit of God. Heathens, that are without the pale of grace, are under the power of the devil: 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 where the gospel is preached, it is the same with the carnal: Acts v. 3, 'Why hath Satan filled thine heart, to lie to the Holy Ghost?' 1 Sam. xvi. 14, 'And the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him.' The heart of man is never empty of one guest or another; the evil spirit harboureth there where the good spirit is not entertained. Now this is fit to be represented to the regenerate also, because the devil seeketh to re-enter: Eph. iv. 27, 'Neither give place to the devil;' compared with the 30th, 'And grieve not the Holy Spirit of God.' Satan is dethroned and shut out of the hearts of all true believers, yet he seeketh to recover his old possession and exercise his former tyranny, and doth always wait to surprise us when we give him any advantage; by grieving the Spirit, or continuing in any known sin, he settleth there. Therefore it concerneth us to be always filled with the Spirit, that Satan may not have room in our hearts, or the least opportunity to enter again, as he will if we indulge our pride, envy, revenge, wrath, sensuality, or any other noisome lust.
[2.] For those that are regenerated, and have received the spirit of the gospel and not of the world, there needeth a further supply of the Spirit of Jesus Christ: Phil. i. 19, 'For I know that this shall turn to my salvation, through your prayers, and the supply of the Spirit of Jesus Christ.' Whereby is meant a further addition of grace wrought in us by the Spirit. The Holy Ghost doth not only plant these graces in us at first, but doth continually increase them, and assist us in the exercise of them.
(1.) He doth increase them. Faith is his gift, and he doth enkindle in us an holy love to God, and raise the heart to the hope of eternal life. This is the inward man, but this inward man must be strengthened: Eph. iii. 16, 'That he would grant you according to the riches of his glory, to be strengthened with might, by his Spirit, in the inner man.' These impressions are weak in us at first, but by the word and prayer and other holy means they are increased. Faith: Luke xvii. 5, 'Lord, increase our faith.' Love: Phil. i. 9, 'And this I pray, that your love may abound yet more and more in knowledge, and in all judgment.' Hope: Rom. xv. 13, 'Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the Holy Ghost.' That faith may be more strong, love more fervent, hope more lively. Therefore still we need more of the Spirit.
(2.) He doth assist us in the exercise of these graces: Heb. xiii. 21, 'Make you perfect in every good work, to do his will, working in you that which is well-pleasing in his sight through Jesus Christ.' The regenerating Spirit doth abide in us, and doth renew us more and more, and concurreth to every action. As preservation and providence is to creation, so this work of perfecting is to the first regeneration. As we are first created in Christ to good works, so we are perfected in Christ. Yea, God doth not only give us power, but doth continually co-operate, and work in us and with us, without which co-operation we can do nothing that pleaseth him. He concurreth to every action, and we do not only 'live in the Spirit,' but 'walk in the Spirit,' Gal. v. 25. We are continually quickened by his influence, and enabled to mortify sin or produce the fruits of holiness. Now, then, we should
[SER. XXIII.
always be filled with the Spirit, get more of his presence into our hearts, that we may be more enabled for the duties of our heavenly calling.
3. That the glory and excellency of our religion may appear. Those most honour God and Christ who have a more plentiful measure of his Spirit dwelling and working in them, for they make it evident unto the world that they have a power and a presence which the world hath not: 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;' and 2 Thes. i. 11, 12, 'Wherefore also we pray always for you, that our God would count you worthy of this 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 glorified in you, and you in him, according to the grace of our God, and the Lord Jesus Christ.' If a christian live up to his principles, he will show that his religion breedeth the most noble and excellent spirits in the world, a divine spirit. He is above all dangers, because his great interests are secured elsewhere; the heart is enlarged to all that is excellent, and he can do and suffer that which others dare not.
[1.] Take this spirit as it worketh towards God. Negatively, it is not a dastardly spirit or a spirit of fear; the great cause of fear and bondage is taken away, which is sin, for he is reconciled to God. The next cause of fear is removed, which is the wrath of men; he believeth God's particular providence, and that they cannot stir hand or foot without God: Acts iv. 28, 'For to do whatsoever thy hand and thy counsel determined before to be done.' The third cause of trouble is the hazarding of his worldly comforts; God is able to give him a hundred-fold notwithstanding persecution: Mark x. 29, 30, 'And Jesus answered and said, Verily I say unto you, 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's, but he shall receive a hundred-fold 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.' He hath a serious foresight of the world to come: Luke xii. 32, 'Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.' It is enough God hath delivered him from sin and hell. Now how quietly and securely may such a one possess his soul in the midst of all the troubles of the world! Well, then, to be out of the reach of fear is a great privilege; and this spirit is given by Christ to his people for the advancement of his interest in the world. But positively—
(1.) It is a spirit of power. Surely that is a glorious and powerful spirit that can vanquish the most rooted inclination of nature, and can strive against our sensuality, not by a fruitless resistance, but so as to conquer it, and make you go through all conditions with an equal mind; to bear afflictions with that quietness, modesty, and contentedness as is strange to the world, and prosperity with that humbleness and lowliness of mind as if you were destitute of all things: 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.' The one, when he hath nothing in the creature, hath all in God; the other, when he hath all things, is as if he had nothing; he possesseth as if he possessed not. Thus doth christianity level mountains and exalt valleys, and teach us to bless God for giving and taking, to fear God for his goodness: Hosea iii. 5, 'They shall fear the Lord and his goodness in the latter days;' and love him for his judgments: Isa. xxvi. 8, 'Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee.'
(2.) It is a noble spirit, as it is a spirit of love, sincerely and without self-respect to aim at the glory of God, and do his will. So 'the righteous is more excellent than his neighbour,' Prov. xii. 26.
(3.) It is a spirit of wisdom and of a sound mind. None go so wisely to work as believers, for they take the surest course to avoid the greatest misery and obtain the greatest happiness: Prov. xv. 24, 'The way of life is above to the wise, that he may depart from hell beneath.' While others busy themselves about impertinent vanities or temporary trifles, they busy themselves about the greatest things, the knowledge of God in Christ, and the obtaining of eternal life. It is no low-spirited thing to be godly; they that judge so are blind, and are seduced by the delusions of the flesh.
[2.] Take this spirit as it worketh towards men: ver. 9, 'The fruit of the Spirit is in all goodness, righteousness, and truth.'
(1.) All goodness: 1 Thes. iv. 9, 'Ye are taught of God to love one another.' God's teaching is by impression; it is a spirit that inclineth us to do good to others. Naturally men's hearts are narrow, minding their own interests; but a christian is one that taketh it to be his work to do good, and to 'do good to all men, especially to the household of faith,' Gal. vi. 10. This they do with such a facility and easiness, that it is become as another nature to them.
(2.) For righteousness; the world applaudeth that, it being so necessary for human society. Though the spirit of the gospel be a spirit of courage and fortitude, yet it is not a boisterous zeal without knowledge, nor a bloody zeal without love; it can suffer wrong, but do none.
(3.) So for truth; they that live always in the eye of God dare not dissemble with men; their consciences can have no quiet without simplicity of commerce.
Object. But where are such christians to be found?
Ans. (1.) Blessed be God there are such, and many such, though the world will not own it: 1 Peter iv. 6, 'For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit.'
(2.) If any be degenerated, it is because they are not filled with the Spirit. It is a lamentable thing that badness, and folly, and feebleness of mind should be so common among those that profess and call themselves christians. (1.) Instead of a spirit of power, how unwilling are they to strive against sin! how unable to resist temptations! The devil doth to them what he listeth: 'They are taken captive by him at his will and pleasure,' 2 Tim. ii. 26. (2.) As to the spirit of love, some are so corrupted with self-love and the love of the world, that they scarce know what it is; they are cold, dull, and sleepy in all divine matters, because they have so cold a sense of the love of God in Christ. (3.) For the spirit of a sound mind, how injudicious are most
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[SER. XXIII.
christians! The unction should preserve them, 1 John ii. 20; but they are pliable to every fancy. Surely these have received little of the impress of this true and good religion.
III. The means how we come to be filled with the Spirit. Certainly—
1. It is from God, who is the author of all grace: 2 Cor. v. 18, 'And all things are of God, who hath reconciled us to himself by Jesus Christ.' He meaneth all things which belong to the new creature. None could give us these things but God himself, as appeareth by their nature and use; the subduing our corruptions, the sanctifying our natures, and the conforming us to his holy image; otherwise we should be equally, and as much or more indebted to another agent for our reparation as we are to God for our creation, which is not convenient and agreeable to God's honour. Besides, what needed there so much ado to bring it about? Why should Christ come out of God's bosom if we could renew ourselves?
2. That God doth it through Christ the scripture also witnesseth: Titus iii. 6, 'Which he hath shed on us abundantly through Jesus Christ our Saviour.' Whatever the Spirit doth, it is in his name.
3. That this frame of heart is wrought in us by the Spirit or Holy Ghost that came down from heaven, is evident also in scripture. None but this Spirit can give us such holy inclinations to obey God with love and delight. None but this all-conquering Spirit can renew the souls of men, so depraved and enslaved by sensuality.
4. It is given us by the gospel, for that is called 'the law of the Spirit of life in Christ Jesus,' Rom. viii. 2. That is Christ's law, and is stamped upon the heart by the Spirit of God: 2 Cor. iii. 3, 'Forasmuch as ye are manifestly declared to be the epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshly tables of the heart.'
5. The gospel worketh two ways—(1.) Morally; (2.) Powerfully.
[1.] Morally, and in a way of wisdom, as it containeth such precepts and promises, together with the doctrine and example of Jesus Christ, as may quicken us to a holy heavenly life, so that it is a fit means to breed this spirit in us. Everything communicateth its own nature to us; a holy doctrine is most fit to sanctify the heart, and a heavenly doctrine to breed a heavenly mind, a spiritual doctrine and institution to convey more of the Spirit to us: John xvii. 17, 'Sanctify them through thy truth; thy word is truth;' 2 Peter i. 4, 'Whereby are given unto us exceeding great and precious promises, that by these ye might be partakers of the divine nature.'
[2.] Powerfully and effectually, as it is accompanied with the inward operations of the Holy Ghost: 2 Cor. iii. 18, 'But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord.' The gospel doth wonderfully excite the dead and drowsy heart to spiritual and heavenly things, as it worketh ministerially; but the success is of the Spirit, and therein the gospel is made to differ from the law, as it is 'the ministration of the Spirit,' 1 Cor. iii. 8.
6. If any have this power and Spirit of the Lord Jesus, it is the mere favour of God; if any want it, it is long of themselves. If they have it, it is God's favour: James i. 18, 'Of his own will begat he us with the word of truth.' If they want it, it is long of themselves, because of their neglect of the means, and abuse of common grace. Though we cannot bind God to give it us: 'It is not of him that willeth, nor of him that runneth, but of God that showeth mercy,' Rom. ix. 16, yet we are to use the means, or else we shut the door upon ourselves, and show that we have no esteem of this blessed gift if we do not seek after it. The husbandman, when he plougheth and cleareth his ground from thorns and stones, doth no way oblige God to send his rain and sunshine upon it; we do not oblige God to give us his Spirit to renew us, yet it is our duty to use the means. But will God then give me his Spirit? The question concerning man's duty is easily answered; but if the question be of God's acceptance, it is needless to be answered; for this reason,—the use of means is under a command, and I must do my duty whatever cometh of it. God challeugeth his people for neglect: Hosea v. 4, 'They will not frame their doings to turn unto their God;' when they will not so much as think of endeavouring or using the means, or doing all they can; they will have God to sanctify them, but they will not stir a foot to help themselves.
7. One of the means is prayer. Christ hath taught us to pray for the Spirit, Luke xi. 1-13. None so fatherly as God; no gift so necessary as the Spirit. When you pray for the Spirit, you pray as children that ask bread. A wanton child, that would tread his bread under his feet, may be denied; but a hungry child will not be mocked. We may crave health, and wealth, and outward prosperity, and receive that answer, Ye know not what ye ask; but when you beg the sanctifying Spirit, you beg what is good and necessary for you; you ask a thing pleasing to the Lord, as Solomon when he prayed for wisdom, 1 Kings iii. 9, 10. One thing more I will add: You say, If I could go to God as a father, I might hope to prevail. I answer—Consider the covenant you are visibly under, and use importunity: Luke xi. 8, 'If he will not rise and give him because he is his friend; yet, διὰ τὴν ἀναλειαν, because of his importunity he will rise, and give him as many as he needeth;' if not interest, yet importunity may prevail.
8. Sometimes God maketh the offer to you when he knocketh at the door of the heart or stirreth the waters. You doubt whether God will give it when you ask it, but will you take it when God offereth it? Prov. i. 23, 'Turn you at my reproof; behold I will pour out my Spirit upon you.' Man is departed from God, but he will not lose us so, and therefore he doth reprove us for our folly; outwardly by the rebukes of his providence, inwardly by the conviction of his Spirit. Now if we refuse or neglect these, we provoke God to forsake us, and give us up to hardness of heart. Surely these smitings should be improved to further our return to God.
9. When you consent to God's covenant, and enter into his peace you have a certain promise. We consent by faith and repentance. As for faith: John vii. 39, 'This he spoke of the Spirit, which they that believe in him shall receive.' And for repentance: Acts ii. 38, 'Repent, 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.' A resolved submission to the way of the gospel quali-
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fieth you. But you will say, How can we believe and repent first, and receive the Spirit afterwards? Ans.—By the converting grace of the Spirit, given as a free lord, we repent and believe; then the Spirit is given to us in a more eminent manner by God as a governor. There is a difference between the spirit of regeneration and the spirit of adoption and perseverance. The spirit of regeneration is tied to no condition, but is dispensed according to the good pleasure of God; it is his resolved gift to the elect: Ezek. xxxvi. 26, 27, 'A new heart also will I give you, and a new spirit I will put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh: and I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them.'
10. After you are sincerely turned to the Lord, you must obey the Spirit in further subduing the lusts of the flesh, and not take part with the flesh against him: Gal. v. 16, 'Walk in the Spirit, and ye shall not fulfil the lusts of the flesh;' but more and more cherish his motions: 1 Peter i. 22, 'Seeing ye have purified your souls in obeying the truth through the Spirit.' Especially forbear heinous sins, which grieve the Holy Spirit, and if indulged, quench it; and so you cut off all means to increase in holiness.
SERMON XXIV.
Speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your heart to the Lord.—Evt. v. 19.
THIS is rendered as a reason why they should be filled with the Spirit, as drunkards are with wine, because it breedeth a spiritual joy, which discovereth itself by two effects—singing psalms and giving thanks. In the one we praise God, in the other we bless God: Heb. xiii. 15, 'Let us offer the sacrifice of praise to God continually; that is the fruit of our lips, giving thanks to his name.' Praise relateth to his excellency, giving thanks to his benefits.
I begin with 'singing psalms.' As the drunkards had their drunken, wanton, obscene, and filthy songs, by which they tainted each others' minds, so they that were filled with the Spirit had their spiritual songs, by which they edified one another and glorified God: 'Speaking to one another,' &c. In the words there is—
1. A duty prescribed, and that is, 'singing of psalms.'
2. It is amplified, and set forth in its parts or necessary branches, outward and inward.
[1.] The outward part; there we have—(1.) The subject matter, 'psalms, and hymns, and spiritual songs.' (2.) The actions conversant about it—(1st.) Speaking; (2d.) Singing.
[2.] The inward part, 'Making melody in your hearts to the Lord.'
Doct. That singing of psalms is an ordinance of God's worship under the gospel.
VER. 19.]
I. Before I come to prove it, let me observe something out of the words, to fix and state the duty.
First. Observe that singing of psalms is made to be a fruit of being filled with the Spirit. This I gather from the context, 'Be filled with the Spirit, speaking to yourselves in psalms, and hymns, and spiritual songs;' and in the parallel place, Col. iii. 16, 'Let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord.'
You will say, What need was there to exhort the Ephesians to be filled with the Spirit, or to have the word of God dwell richly in them for such a service? Any small measure of the Spirit is sufficient, since the matter is provided to our hands, and we have nothing to do but to read it and repeat it. I answer—
(1.) It may refer to the extraordinary gift, when any blessed God in a psalm, to which they were moved by the special operation of the Holy Ghost, inspiring them with matter and words. As Luke i. 41, 42, 'And it came to pass, that when Elizabeth heard the salutation of Mary, the babe leaped in her womb; and Elizabeth was filled with the Holy Ghost: and she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb;' that is, she was transported and inspired with a prophetic spirit, and therefore brake out into that benediction. And ver. 67, 68, 'And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of Israel, for he hath visited and redeemed his people,' &c. By the special motion of the Spirit of God coming upon him he sung this hymn. So it is said, Acts x. 44-46, 'While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the gentiles also was poured out the gift of the Holy Ghost; for they heard them speak with tongues, and magnify God.'
(2.) Though the faithful be not moved by the Spirit to indite new songs, yet we need the help of the Spirit to sing to the praise of the Lord, and our own edification and consolation. A rich and full portion of the Spirit is needful to perform these duties after a right manner. Look, as there was heretofore a singing by the Spirit, so a praying by the Spirit: 1 Cor. xiv. 15, 'I will pray with the Spirit, and I will pray with the understanding also: I will sing with the Spirit, and I will sing with the understanding also.' They did use an extraordinary gift in prayer as well as in singing of psalms. What shall we then conclude? that there should be no praying unless by such an extraordinary impulse or gift? or else that his help is not now necessary for prayer? No such thing. It requireth a rich and full portion of the Spirit, and knowledge of the word, to pray in a right manner; so also to sing psalms. So that as we are still to pray in the spirit, we are still required to sing in the spirit, that our spiritual fervency be not abated, nor our delight in God quenched, and that our hearts be not stolen away in the duty. Surely they are strangers to the life and power of this ordinance that see not a need of his help, or that the word of God should dwell in them richly. To show you this I will examine—(1.)
[SER. XXIV.
What need of being filled with the Spirit; (2.) That the word of God should dwell in us richly; and—
1. What need of the help of the Spirit? It signifieth the Holy Ghost or his graces.
[1.] The Holy Ghost. We need the help of the Spirit—
(1.) To purity and cleanse our hearts from vain thoughts and carnal affections. This is a work of the Spirit: 1 Peter i. 22, 'Seeing you have purified your souls, in obeying the truth, through the Spirit.' And this is needful for this duty; for till our souls be purified and clarified from the dregs of sense, the sweetest things will become loathsome to us: Rom. viii. 5, 'For they that are after the flesh, do mind the things of the flesh; but they that are after the Spirit the things of the Spirit.'
(2.) To be excited and quickened by the Spirit, which is another of his operations, for it is the Spirit that quickeneth and giveth life. We are of ourselves dull and backward even in inspired songs; as Deborah seeth a need of exciting herself: Judges v. 12, 'Awake, awake, Deborah; awake, awake, utter a song.' That fourfold ingemination showeth there is a deep drowsiness of spirit naturally in us, and therefore she stirreth up herself and others to praise and thanksgiving.
(3.) To direct the intention to a spiritual end, that we may not rest in the works wrought, nor in the carnal delight of the action. That also is God's work: 2 Thes. iii. 5, 'The Lord direct your hearts into the love of God, and into the patient waiting for Christ.' This showeth our need of his grace, so that there is great need of the Spirit to sing psalms with such a frame of heart as such a heavenly piece of worship requireth.
[2.] The graces of the Spirit, faith, hope, and love.
(1.) Faith, without which this duty will be but a cold dead service, performed without any delight or spiritual refreshment. Believers' hearts are soon filled with pleasure; every excellency and every act of God findeth them a delightful work whether in creation or providence; as a son taketh delight in a book wherein his father's royal acts or gests are recorded. Especially in his redemption by Christ: 1 Peter i. 8, 'Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory.' They know whatsoever is sung or said of God is true, and it is of their God; and therefore upon all these occasions they vent their joy in God.
(2.) Love: Ps. v. 11, 'But let all those that put their trust in thee rejoice; let them ever shout for joy, because thou defendest them; let them also that love thy name be joyful in thee.' Every mention of God is pleasing to the soul that loveth him. There is somewhat said or sung concerning their best friend, and therefore it doth affect their hearts.
(3.) Hope also contributeth to this joy that is vented in singing: Rom. xv. 13, 'Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the Holy Ghost.' Spiritual delights prepare the soul for heaven. They have so much of God and glory in them that they must needs be excellent helps for our salvation. Carnal pleasures are unwholesome, like
VER. 19.]
luscious fruits that make us sick; but these delights of faith, hope, and love are safe and healthful.
2. Let the word of God dwell richly in you. This is the Spirit's instrument, which he maketh use of to produce all his great effects in the souls of men; his great business is to stamp it on the heart: Rom. vi. 17, 'But God be thanked that ye were the servants of sin; but ye have obeyed from the heart the form of doctrine which was delivered you;' and thereby to beget the divine and heavenly nature in us: 2 Peter i. 4, 'Whereby are given unto us exceeding great and precious promises, that by these ye might be partakers of the divine nature.' And so suiteth us to all the duties that tend to the support or comfort of the new creature. Now the more richly it dwelleth in us, the more we profit by every act of worship, be it prayer, or singing, or hearing. A right disposed mind will not want holy thoughts; a little thing sets it a-work, because there is something akin in their hearts to all that is represented from without. There is a double advantage when the word dwelleth richly in us—(1.) We understand better what is said or sung: Ps. xlvii. 7, 'Sing ye praises with understanding.' We cannot praise God or Christ sincerely unless we understand the reasons why we should praise him, or wherein his praise consists. (2.) We praise God more affectionately, for unknown things neither stir our desires nor delight; but the more we are versed in the scriptures, the more our minds and hearts are apt to be wrought upon, for there occur to us such pregnant and pressing thoughts that the duty cannot pass unprofitably.
Secondly, Observe, that which is to be sung is 'psalms, and hymns, and spiritual songs.' This is put in opposition to those carnal and wanton songs wherewith vain persons feed the oblectation of their minds. There are certain songs which God threateneth to turn into lamentation: Amos viii. 10, 'I will turn your feasts into mourning, and all your songs into lamentation.' And there are holy songs which are not corruptive, but perfective, and must needs end well.
Some raise a scruple, whether we may or must only sing scripture psalms, as the psalms of David and other prophets.
I answer—We do not forbid other songs, if grave and godly, to be received into the church. Tertullian showeth that in the primitive times they used this liberty, either scripture psalms, or such as were of a private composure. Post aquam manualem et lumina, ut quisque de scripturis vel proprio ingenio potest, provocatur in medium Deo conere. For scripture psalms, that they only should be used, it may be argued that it is more safe to give that honour to the word of God and the psalms there recorded, for the whole christian world consents to the bible, and that the faithful should be accustomed to the songs therein contained, lest some secret error creep into other composures, which the present age is not aware of, and afterwards is hardly gotten out of the minds of the people, who are accustomed to repeat these things in their worship. And yet, on the other side, it would seem to make more for profit if the shadows of the law were more interpreted in some holy hymns, that do more expressly concern Jesus Christ our mediator. You see, upon special occasions in the old testament, they had some new psalms; as all the prophets, Moses, David, Isaiah, Habakkuk, not
[SER. XXIV.
contented with the old psalms, added new of their own suitable to the present occasion. Now we are acquainted with greater and more wonderful grace by Christ, some new hymns seem necessary in the praise of our Redeemer.
If you reply that the state of the church is different from what it was when God revealed his mind by divinely inspired prophets, I answer—They should not be sung as infallible scripture, but as helps to gospel devotion contained in the scripture; as ordinary gifts succeeded in the place of extraordinary. And as we are not tied to the words of scripture in preaching and praying, so not in singing. Yet upon the whole I shall prove two things—(1.) That scriptural psalms may be sung; (2.) In many respects they are fittest to be sung.
1. That they may be sung. The word of God limiteth not, and we have no reason to make any restraint. Paul saith, 'Speaking to yourselves in psalms, and hymns, and spiritual songs,' not naming any; therefore why not these? Besides, the learned observe, these are the express titles of David's psalms, שְׁוִירִים תְּהִלִּים כִּזְבְּרוּם, which the Septuagint translate, ψάλμοι, ὕμνοι, καὶ ὦδαι, 'psalms, hymns, and songs,' seem to recommend to us the book of David's psalms. These afford matter of instruction, comfort, and glory to God; and why should these be passed by, since these are the ends of singing? Besides, Christ himself sung scripture psalms (whose example is our instruction), for it is said, Mat. xxvi. 30, 'And when they had sung an hymn, they went out into the Mount of Olives,' which probably was one or more of David's psalms; possibly their great hallelujah, began at Ps. exi., with some following: and seeing in all other things Christ usually observed their passover rites, when it is only said he sung a hymn, what shall we understand by this, but such a hymn as was usual in that age? The evangelists specify no new hymn made for this purpose, who are wont to mention matters of far less moment and concernment. So Acts xvi. 25, 'And at midnight Paul and Silas prayed, and sung praises unto God.' It must be such a hymn as they were both acquainted with, or else how could they sing it together?
2. Scripture psalms in most respects are fittest to be used in the church, as being indited by an unerring Spirit, and of a more diffusive concernment than any private composure of a particular person; for it is improbable that any should have such a large heart as the penmen of scripture, who were so powerfully assisted by the Holy Ghost. Nor can it be easily presumed that others can devise better addresses to God by way of praise and thanksgiving than these did. Suppose men of known holiness and integrity should do this, yet a common gift will not command such reverence and affection as an extraordinary and infallible gift. Therefore, since here we are safe, we need the less to seek further. Certainly we should not cavil at the present practice of many of the churches of Christ, who only content themselves with these forms, being instructed out of the gospel how to apply them to our redemption and deliverance by Christ. Austin saith, Scriptura tua sunt casta delicia mea—The holy scriptures are my chaste delights, especially the psalms, which seem to be composed for the use of all persons.
Thirdly, I observe, that it is a duty to be managed both with the
VER. 19.]
inward and outward man. Both parts are mentioned in the text, for here is 'speaking' and 'singing,' and also 'making melody in the heart.' We are not to speak to God only, but to one another, which cannot be done without the voice. The heart is the principal thing indeed, but the voice is also included.
1. There is the outward part, 'singing,' which is a lawful pleasure, sanctified to a holy use, as helping the soul in spiritual worship. As our bodies are united to our souls, so they act together; and while the sensible part is subordinated to the rational, it is not an impediment, but an help. The outward singing is fitted to elevate the mind and affections to God.
2. There is the inward part, without which the outward singing is but a clamorous noise. Voice without the spirit is but lip labour and lost labour: Isa. xxix. 13, 'Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their hearts far from me.' At least it profiteth but a little, as all bodily exercise doth: I Tim. iv. 8, 'For bodily exercise profiteth little.' Therefore the soul must be looked to: Luke i. 46, 47, 'My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour.' So Ps. lvii. 7, 'My heart is fixed, O God, my heart is fixed; I will sing and give praise;' Ps. xxviii. 4, 'Rejoice and sing praise.' Unless the heart and inward affections be stirring in this duty, the outward act serveth for no purpose. It is heart work, expressed by 'making melody in the heart;' by a holy delight we find in God, more than being taken with outward singing. So it is expressed, Col. iii. 16, by 'singing with grace in our hearts to the Lord.' A spiritual gracious frame of heart is required to sing in a right manner.
Fourthly, I observe, that it is a duty required not only to be performed by us alone, but in the assemblies of the faithful. We may sing by ourselves with great comfort: James v. 13, 'Is any merry? let him sing psalms.' As Jerome saith, The christian weaver at his loom may sing David's psalms. We may sing to ourselves for our solace and edification. But the duty pressed here is singing in company and consort with others; singing ἑαυτοῖς, to ourselves, is in whole congregations. In the Colossians, chap. iii. 16, it is, 'Teaching and admonishing one another in psalms, and hymns, and spiritual songs.' We are often pressed to this: Ps. exlix. 1, 2, 'Praise ye the Lord; sing unto the Lord a new song, and his praise in the congregation of his saints. Let Israel rejoice in him that made him: let the children of Sion be joyful in their king;' Ps. xxix. 9, 'And in his temple doth every one speak of his glory;' Ps. xcv. 1-3, 'Oh, come let us sing unto the Lord; let us make a joyful noise to the rock of our salvation. Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms. For the Lord is a great God, and a great king above all gods.' Which place is the more to be regarded, because it describeth the whole gospel worship, as the apostle himself interpreteth it, Heb. iii.; and there it is put among the ordinary duties of the sabbath; solemn prayer, ver. 6, 7; hearing of the word, ver. 8. But first he mentioneth thanksgiving in singing psalms to God with a loud voice; so that you have an account of the usual christian sabbath,
[SER. XXIV.
hearing and preaching the word, solemn prayer and thanksgiving. Now to join with a humble and faithful people in the holy communion and in worship and praise, how pleasant is it! All the pleasures of the carnal life are not comparable to it. Surely, if there be anything pleasant in the world to a gracious heart, it is the praises of God that flow from a believing and loving soul, that is full of the sense of the mercy and goodness and excellencies of the Lord. The unanimous conjunction of such souls in praising God in their assemblies is the heaven that we have upon earth.
Fifthly, I observe, it is such a duty here pressed, the great end of which is the glory of God, and the subordinate end our mutual edification; for we are 'to make melody to the Lord,' and 'to sing with grace in our hearts to the Lord;' and we are also 'to speak to one another;' which in the parallel place is explained to be 'teaching and admonishing one another in psalms and hymns,' &c. It is not meant of teaching from the psalms, but teaching in the psalms; while we are singing, we are teaching one another the tenor of the doctrine of godliness. Therefore if we would judge of the performance of this duty, all means must be measured by their respect unto the end, which is the glory of God. The more of the Spirit we have, the more we are excited to set forth his praises, and thereby quicken our delight and heighten our esteem of God: Ps. civ. 33, 34, 'I will sing unto the Lord as long I live; I will sing praises to my God while I have a being. My meditation of him shall be sweet; I will be glad in the Lord.' Joy beginneth and terminateth the duty. It is from delight in God that singing of psalms is so pleasant to us; and the more we sing, the more we delight in God. So for the other end, spiritual instruction; for we learn thereby to love, fear, and trust in God, and to humble ourselves if we be defective in any of these graces, and cannot speak to God with that confidence which his holy ones have done before us, especially now grace is more liberally dispensed in the new testament.
II. Having thus stated the duty as it is here recommended to us, I shall here prove—(1.) That it is a clear and unquestionable duty; (2.) That it is a delectable duty; (3.) That it is a very profitable duty.
1. It is a clear and unquestionable duty; for the heathens look upon it as a fit worship for their gods to sing hymns of praise to them. If you think that this kind of arguing will not hold concerning the true God, who valueth not compliments, but loveth what is like him, I answer—
[1.] That God will not only be objectively praised, but actively praised, by ascriptions of honour to him: Ps. l. 23, 'He that offereth praise glorifieth me.' God counteth it a glory when his people speak good of his name. And it is a means to make us like him, for the impression of what we esteem and love is soon left upon the heart.
[2.] In the old testament it is often called for, and sorted with duties that are of perpetual and immutable obligation. When sacrifice is rejected, prayer and praise is still reserved as the worship which God will still keep up in the church: Ps. l. 13-15, 'Will I eat the flesh of bulls, or drink the blood of goats? Offer unto God thanksgiving; and pay thy vows unto the Most High: and call upon me in the day of trouble; I will deliver thee;' Ps. c. 2, 'Serve the Lord with glad-
VER. 19.]
ness; come before his presence with singing.' Now delighting in God is an essential fundamental duty.
[3.] In the new testament we are bidden again to sing psalms, as in the text, and Colossians iii. 16. And we are confirmed therein by the practice of Christ and his apostles: Mat. xxvi. 30, 'And when they had sung an hymn, they went out into the Mount of Olives.' So of Paul and Silas: Acts xvi. 25, 'And at midnight Paul and Silas prayed and sung praises to God.' And the consent of the churches of Christ, Pliny in his letter to Trajan mentioneth the christians' hymnos antebucanos, their morning songs, which they sung to Christ as God, as an usual practice in their solemn worship; and Justin Martyr, ὕμνους καὶ προσευχὰς τῷ Θεῷ ἀναπέμπομεν, that they did send up hymns and prayers to God; all which proveth it a clear and unquestionable duty.
2. It is a delectable ordinance, that rather tendeth to cheering and refreshing than to toil: Ps. exlvii. 1, 'Praise ye the Lord, for it is good to sing praises unto our God; for it is pleasant, and praise is comely.' There is no part of God's worship that carrieth more motives with it in its own bosom; so no part to which we are more indisposed, or want stirring up. All the motives and encouragements to any work do there concur; it is 'good,' it is 'pleasant,' it is 'comely.' It is good or profitable; for all God's praises are the believer's advantage, and the grounds of his hope and joy. It is pleasant, full of sweet comfort and refreshing. And it is comely, or honourable, to be heralds to proclaim the Lord's glory, or be employed in the work of angels. The angels, according to the opinion of the ancient Hebrews, do every day sing praises to God, and that in the morning, which they gather thence, because the angel said to Jacob, Gen. xxxii. 26, 'Let me go, for the day breaketh;' which the Targum of Jerusalem thus explaineth, Let me go, for the pillar of the morning ascendeth, and behold the hour approacheth when the angels are to sing. However that be, we are sure that the angels bless God, and do always laud his holy name. Usually when they are sent down to us, they come upon that errand: Luke ii. 13, 14, 'And suddenly there was with the angel a multitude of the heavenly host, praising God, and saying, Glory to God in the highest, and on earth peace, good-will towards men.' And upon other occasions we find them blessing God and landing his holy name; they apprehend more of God's excellency and perfection in himself and in his works than we do, and are more sensible of his benefits than we are. Now if this be the work of angels, the highest and greatest of them, surely it should be more prized by us, or made not such a cold business as usually we make it, but a pleasant work; for the object of it is God, our exceeding joy; and we praise him by a redeemer, 'through whom we have received the atonement,' Rom. v. 11. And the very external act is by singing, the usual vent of our joy.
3. It is a profitable ordinance.
[1.] It subdueth the lusts and passions of the flesh by diversion, or directing us to a purer and safer delight. Much of the strength of the sin lieth in the sensual inclination, or the inordinate love of pleasure. Now if we can find sublime and chaste delight elsewhere, it taketh us off from the unlawful plea-ures of the flesh. The context intimateth
[SER. XXIV.
this, 'Be not drunk with wine, but be filled with the Spirit,' &c.; James v. 13, 'Is any among you afflicted? let him pray: is any merry? let him sing psalms.' Spiritual joy is the best cure of carnal, for we keep our joy pure, and our delights are safe and healthful.
[2.] It inspireth us with fortitude, courage, and constancy in wrestling for the truth; for singing of psalms is our exultation in God, or our making our boast of him in defiance of all worldly powers that can hurt us; as Paul and Silas when whipped and imprisoned, and many of the martyrs, raised their courage by singing of psalms.
[3.] It is profitable, as the psalm not only holdeth forth what the word read doth, but it stayeth and fixeth the heart upon the sweet and lively meditation of what we sing.
Use 1. Let us make conscience of this duty, not only of the matter, but the manner of it, that it may not be carried on in a dead-hearted fashion, or as a cursory exercise. To this end I shall press two things —(1.) Keep up a delight in God; (2.) Be filled with the Spirit.
1. Keep up a holy delight in God, for singing is the vent of our joy; and therefore, unless delight be always kept up, thoughts of God and of the life to come will be unwelcome and unpleasant thoughts. They that joy in the Lord delight most in singing, because everything that bringeth God to remembrance is sweet and acceptable to them; to others the service is but cold and heartless.
2. Be filled with the Spirit. Take heed you do not give the Comforter occasion to remove from you, for then all is uncomfortable: 'I remembered God, and I was troubled,' Ps. lxxvii. 3. But especially look after these standing effects of the Spirit, 'faith, hope, and love.' Faith; till we believe God's being and providence, and our redemption by Jesus Christ, they are not delightful matters to us, whatever they be in themselves. Carnal delight is the joy of sense, but spiritual delight is the joy of faith. The joy of sense is in the creature, but the joy of faith is in God; the joy of sense is in present things, the joy of faith in future things; the joy of sense is in the good of the body, the joy of faith in the soul's good, that it be renewed and reconciled to God; the joy of sense is in the blessings that flow in the channel of common providence, increase of estate, and provisions for the flesh; the joy of faith is in the covenant and promises of God: Ps. cxix. 111, 'Thy testimonies have I taken as an heritage for ever, for they are the rejoicing of my heart.' So also for love; when we love God, we love everything that is related to him. Love is nothing else but the complacency and well-pleasedness of our mind in God as our chiefest good: Ps. xvi. 5, 6, 'The Lord is the portion of mine inheritance, and of my cup; thou maintainest my lot. The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.' We value and esteem him above all worldly things, therefore we are affected with what is spoken or sung of God himself or his ways, how to enter into his peace with joy, how to please and obey him, or promote his glory. Lastly, for hope; we fetch our great solaces from the world to come. As heaven is the place of our full delight, so the foresight and foretaste of it is the highest delight that is here on earth to be attained; therefore we must often go to heaven for renewed matter of delight: Rom. v. 2, 'By whom also we have access by faith into this grace wherein we stand,
VER. 20.]
and rejoice in hope of the glory of God.' If you come prepared with such a spirit, it will be a cheerful, a profitable thing to sing psalms.
Use 2. To show us what a good God we serve, who hath made our delight a great part of our work. God is much for his people's pleasure and holy joy. Many think it is against the will of God that they should rejoice; you are not only at liberty that you may, but under a necessity of duty that you must ever rejoice in God. To this end consider what matter he hath provided for our joy in himself and our redemption by Christ; and one of the Spirit's offices is to be our comforter, and one of the duties of religion is singing of psalms, which is appointed as a help to this purpose.
Use 3. To show how much we overlook our profit when we deal slightly in this ordinance. It is a means, as other duties are, not a task; and a means to make our lives both holy and comfortable; therefore let us not condemn it. The same graces which are necessary for other parts of worship, which we make greater reckoning of, are necessary here also.
SERMON XXV.
Giving thanks always for all things unto God and the Father, in the name of our Lord Jesus Christ.—EPH. v. 20.
HERE is the second effect of being filled with the Spirit, and it is of great affinity with the former; for it showeth also what is the great matter, end, and use of christian singing.
In the words observe—
1. The duty, 'Giving thanks.'
2. The circumstances of the duty—
[1.] The time, 'Always.'
[2.] The matter, for what, 'For all things.'
[3.] The object to whom this religious worship is to be given, 'To God and the Father.'
[4.] The manner, or means by whom, 'In the name of our Lord Jesus Christ.'
Doct. That thanksgiving to God is a great and necessary duty becoming all christians.
1. I shall open this duty as it is here set forth.
2. How necessary and becoming christians this is.
I. To open the duty. Here is—
First, The substance, or act of it, 'Giving thanks.' Praise relateth to God's excellencies, thanksgiving to God's benefits. There is a twofold thanksgiving—(1.) By way of celebration or commemoration, when we speak of God's mercies one to another; (2.) By way of invocation, adoration, or worship, when we express them to God himself.
1. A thanksgiving by way of commemoration, when we communicate to others what experience we have had of God: Ps. xxii. 22, 'I will VOL. XIX. 2 D
[SER. XXV.
declare thy name, unto my brethren; in the midst of the congregation will I praise thee.' The name of God is that by which he is made known in his word or works. As we are to propagate to others what knowledge we get of God by his word, so also what we have found of him in his works, how God hath made known his name to us by acts of grace and mercy: Ps. lxvi. 16, 'Come and hear, all ye that fear the Lord, and I will declare what he hath done for my soul.' This is one part of the communion of saints, to call upon others to praise God with us, as one bird sets the whole flock a chirping. We are usually barren, vain, foolish in our communications with one another. This celebration and commemoration should be our cure and solace: Eph. v. 4, ἀλλὰ μᾶλλον ἐυχαριστία, 'But rather giving of thanks.' Speaking to each other of God's goodness is a christian's mirth, and a choice remedy against foolish talking, jesting, and other sins. To put down idle and sinful talk, he prescribeth giving of thanks.
2. There is thanksgiving by way of adoration, or direct address to God himself. This is a special part of christian worship, therefore the whole is expressed by it: 1 Cor. xiv. 16, 'Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?' where the whole christian worship is expressed by 'blessing with the spirit,' or 'giving of thanks.' And thence God is said to 'inhabit the praises of Israel,' Ps. xxii. 3, because he is often magnified and praised by his church: the praises of Israel, that is the subject of it. Yea, it is doctrinally declared by God himself: Ps. l. 23, 'He that offereth praise glorifieth me.' The Lord taketh it as an honour to himself when we praise him for his excellencies or bless him for his benefits. This thanksgiving is an acknowledgment of benefits received to the praise of the bestower. There is included in it partly notice and observation of what God hath done for us. The contrary is taxed, Isa. i. 3, 'The ox knoweth his owner, and the ass his master's crib; but Israel doth not know, my people doth not consider.' The brute beasts know such as feed them and make much of them, but men take no notice of what great things God hath done for them: Hosea ii. 8, 'For she did not know that I gave her corn, and wine, and oil, and multiplied her silver and gold.' Little notice is taken of God's kindness in the world. And partly too an esteem of the benefits received; for we cannot give thanks for what we value and prize not. Solomon gave cities to Hiram, but they pleased him not; and therefore he called them Calul, that is, displeasing or dirty, 1 Kings ix. 12, 13, because they stood in low and moorish places. So God vouchsafeth many mercies, but most men are discontented with their portion; the mercies of God please them not: Mal. i. 2, 'I have loved you, saith the Lord; yet ye say, Wherein hast thou loved us?' What love is it to be restored to bare hills and mountains, or to be brought home to a wasted land, where they were to begin the world again? On the contrary, they that esteem the effects of God's love will bless him, and praise him: Ps. lxiii. 3, 'Because thy loving-kindness is better than life, my lips shall praise thee.' They that are affected with mercies received cannot but be affectioned towards the God of their mercies, and therefore will speak good of his name. And partly actual acknow-
VER. 20.]
SERMONS UPON EPIIESIANS V.
ledgment; they excite and stir up their hearts to give God the glory these mercies call for: Ps. ciii. 1, 2, 'Bless the Lord, O my soul; and all that is within me bless his holy name. Bless the Lord, O my soul, and forget not all his benefits.' This acknowledgment, if it be serious, will excite and urge them to make some recompense, as to consider what they may do for God: Ps. exvi. 12, 'What shall I render unto the Lord for all his benefits towards me?' And it was Hezekiah's fault, 2 Chron. xxxii. 25, compared with Isa. xxxviii. 9, when he had been sick, and was recovered of his sickness, that 'he rendered not according to the benefit done him.' Therefore unless this acknowledgment doth excite us and urge us to honour, please, serve, and glorify God, it is not right. They do anew devote themselves to him upon every eminent mercy.
Secondly, The circumstances of the duty.
1. Of time, 'Always.'
But how is this possible, that we should be without intermission in the actual exercise of this duty?
[1.] We must always have a heart prepared and disposed to give thanks; for the words arise from the heart if we be serious; therefore the heart must be so purified and prepared that we may be ever ready to give thanks to God: Ps. lvii. 7, 'My heart is fixed, O God, my heart is fixed; I will sing and give praise.' When the heart is prepared the work is easy. Now we must never lose our thankful frame. A sense of God's favour must ever be kept fresh upon our hearts; though we are not always blessing God, yet we must ever be prepared to bless God.
[2.] We must not omit the proper occasions, but must do it frequently and constantly. Some mercies are so general and beneficial, that they should be remembered every day; as the great blessings of the gospel, Christ, and the new covenant: Heb. xiii. 15, 'By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name.' He had spoken before of Christ as a sin-offering. And besides, God is adding new mercies continually to those which we had before, and so giveth new matter of praise and thanksgiving: Ps. lxviii. 19, 'Blessed be the Lord, who daily loadeth us with his benefits, even the God of our salvation;' Lam. iii. 22, 23, 'It is of the Lord's mercy we are not consumed, because his compassions fail not. They are new every morning; great is thy faithfulness;' that is, daily renewed. There is no time in which we receive not some benefit from God. Now upon all occasions we should acknowledge the great and fatherly mercies of God through our Lord Jesus Christ.
[3.] 'Always,' that is, in all conditions, both in adversity and prosperity; in whatsoever estate we are or may be, it can never be so ill with a christian but he hath cause to give thanks to God. Job blesseth for taking as well as giving: Job i. 21, 'The Lord gave, and the Lord hath taken away; blessed be the name of the Lord.' Choicer mercies are continued to us than those taken away from us, for we have God still, and an interest in the covenant. So we are bidden, Isa. xxiv. 15, 'Wherefore glorify ye the Lord in the fires, even the name of the Lord God of Israel in the isles of the sea;' that is, in the fires
[SER. XXV.
of tribulation. If we walk in the fires, and have the Son of God to be with us, we have no cause to despond.
2. The matter for which we are to give thanks, 'For all things.' The same extent of the matter we may see in a parallel place: I Thes. v. 18, 'In everything give thanks.' Only what is here propounded collectively, 'For all things,' is there propounded distributively, 'In every thing.'
[1.] The universal particle comprehendeth all his benefits; not one of them should be overlooked or forgotten: Ps. ciii. 2, 'Bless the Lord, O my soul, and forget not all his benefits.' But how is it possible to remember them? There is an habitual remembrance and an actual commemoration.
(1.) An habitual remembrance is necessary for all God's acts of mercy, not only for the more eminent and signal acts of providence, but for every daily kindness we receive from him. An habitual remembrance is when we are possessed with a greater sense of God's love, and an esteem of him because of his never-failing compassions. The more fuel is added to the fire, the more the flame increaseth; so every mercy is so far taken notice of as to increase our love to God and trust and dependence upon him, and the cheerfulness of our obedience to him. We love him more and serve him better because of his daily kindness to us.
(2.) An actual commemoration of every single mercy is impossible. We must live over a life as long again to repeat the mercies of our former lives. Yet, as much as may be, we should be express and particular; for particulars are most affective. We must help ourselves by two things—(1.) By a frequent reckoning; look into thy bill, what owest thou? Ps. cxxxix. 17, 18, 'How precious also are thy thoughts unto me, O God! how great is the sum of them! If I should count them, they are more in number than the sand: when I awake, I am still with thee.' Innumerable are the mercies of God; the oftener we come to audit, the better. (2.) The other help is, since we cannot recall the several and single acts of God's mercy, yet to recall the several kinds and sorts of them, which the psalmist called reckoning them up in order: Ps. xl. 5, 'Many, O Lord my God, are thy wonderful works which thou hast done, and thy thoughts which are to usward: they cannot be reckoned up in order unto thee; if I would declare and speak of them, they are more than can be numbered.' To speak of them in heap, when we cannot speak of them in tale, as a painter representeth a crowd in a little table by a cluster of heads. But then, secondly, those that are eminent, like red letters in the calendar of our lives. It is God's end in giving them: Ps. cxi. 4, 'He hath made his wonderful works to be remembered.' And it is charged as a great crime upon his people that 'they soon forgot his works,' Ps. cvi. 13; that is, his eminent and signal deliverances. These are masterpieces of providence great helps to relieve faith, and never be forgotten by us.
[2.] This universal particle comprehendeth all kinds of mercies, spiritual and temporal mercies.
(1.) Common and temporal mercies. These should not be lost in the throng, for he that is not faithful in a little will not be faithful in much. As he that doth not make conscience of small sins will fall into
VER. 20.]
greater, so he that is not thankful for the smaller mercies disposeth himself to a stupid carelessness and insensibility of the greatest mercies: Luke xvi. 11, 'If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?' A suspected leaky vessel we try with water first, and then with wine. Besides, they all came from the same love, the greater and smaller mercies: Ps. cxxxvi. 25, 'Who giveth food to all flesh, for his mercy endureth for ever.' The same reason is rendered all along for daily mercies, as well as those mighty ones. Besides, nothing should be contemned where nothing is deserved: Lam. iii. 22, 'It is of the Lord's mercy that we are not consumed.' We are unworthy of the air we breathe in, as well as of the great mercies of the covenant: Gen. xxxii. 10, 'I am not worthy of the least of all the mercies and of all the truth which thou hast showed to thy servant; for with my staff I passed over this Jordan, and now I am become two bands.' Therefore, Deut. viii. 10, 'When thou hast eaten and are full, then thou shalt bless the Lord thy God for the good land which he hath given thee;' Deut. ix. 4, 'Speak not thou in thy heart, For my righteousness the Lord hath brought me in to possess this land.' Besides, a small remembrance from a great prince is esteemed a great favour: Ps. cxiii. 6, 'Who humbleth himself to behold the things that are in heaven and in the earth.' Again, common mercies come from special love, and are sanctified and blessed to us when received with thanksgiving: 1 Tim. iv. 3-5, 'And commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. For 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.' We take them out of God's hand, and use them for his glory. We have Christ's example, which should be noted, because thanksgiving at meals is grown out of fashion. Now we read, John vi. 11, 'And Jesus took the loaves, and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down.' Our ordinary refreshings are great mercies, and God should be acknowledged in them; though they be but coarse fare, we must bless God for it, as well as for choice dainties: 'Five barley-loaves, and two small fishes,' ver. 9. Men sit down and rise up from their meals like brute beasts; and we are forced to contend with the godless and unbelieving world about the plainest duties. So in ver. 23, 'Howbeit there came other boats from Tiberias, nigh unto the place where they did eat bread, after the Lord had given thanks.' He doth not only remember the miracle, but the Lord's thanksgiving and blessing. Well, then, God must be owned in every mercy.
(2.) Spiritual mercies. Certainly we are to bless God for spiritual and eternal benefits more than for those which are bodily and temporal; for our thankfulness ariseth from the esteem we have of the mercies which we give thanks for. Now we ought most to esteem and value these benefits as being the choice fruits of God's special love to us: Eph. i. 3, 'Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ.' And these mercies render us most acceptable to God: Eph. i. 6, 'To the praise of the glory of his grace, wherein he hath made us accepted
[SER. XXV.
in the beloved.' Jesus Christ came from heaven to purchase them for us, and his Spirit worketh them in us; surely we should be most affected with these. Other mercies may be overvalued, especially as we look upon them as provision for the flesh, and so our very thankfulness may be a snare; and though religion tips our tongues, our lusts are secretly gratified and pleased, while God is endeared to us, not as giving pardon and life by Christ, but food and plenty of worldly increase.
(3.) Ordinary mercies and extraordinary. Ordinary mercies are our constant diet: Ps. lxxviii. 19, 'Blessed be the Lord, who daily loadeth us with his benefits, even the God of our salvation.' Extraordinary mercies are our cordials in a fainting fit: Ps. lxxvii. 10, 'I said, This is my infirmity; but I will remember the years of the right hand of the Most High;' the wonderful experiences we have had of God.
(4.) Positive mercies and privative mercies. Positive mercies: Ps. lxxxiv. 11, 'For the Lord God is a sun and a shield; the Lord will give grace and glory: no good thing will be withhold from them that walk uprightly.' Freedom from all the sins and dangers we might have fallen into. Privative mercies, because so many miserable objects as we meet with in the world, so many grounds of thanksgiving have we that we are not as they. Did we know how busy the devil is to hurt us, were it not for the sense of God's providence round about us, we would be more thankful to God. Positive mercies are observed, because these come to our notice and view; we know what we have received: we do not know how many dangers God hath prevented; but we may know how he hath stored our houses with blessings.
(5.) Our personal mercies, and other men's mercies. No question but we are to give thanks for our own personal mercies, as being most nearly concerned in them. We are also to give thanks for others: 2 Cor. i. 11, 'You also helping together by prayer for us; that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf.' God's children rejoice in one another's prosperity, and are interested in one another's mercies, as if they were their own: Phil. ii. 27, 'For indeed he was sick nigh unto death, but God had mercy on him; and not on him only, but on me also.' Epaphroditus was recovered, and Paul gave thanks to God: Ps. cxlii. 7, 'The righteous shall compass me about, for thou shalt deal bountifully with me.' When one is delivered, all the rest are glad of it. The more any partake of spiritual life, the stronger is spiritual sympathy; they mourn and rejoice with others, as by mutual prayers, so by mutual praises. God would knit our hearts in spiritual love to one another: Ps. xxxiv. 3, 'O magnify the Lord with me, and let us exalt his name together.'
(6.) Public mercies and private mercies. The cabin is of no stead when the ship is lost. In the peace of the nations wherein we are embarked we have peace. The children of God are wont to be affected with the good or ill of Sion above their private loss and benefit. When well at ease, Nehemiah and Daniel mourned because it went ill with the church. Especially when both are bad; as that woman, 1 Sam. iv. 19, when she heard her father and husband were dead, and the ark of God was taken, she would not be comforted, but died. When it is
VER. 20.]
ill with them, yet well with the church; they rejoice as Paul rejoiced that Christ was preached, Phil. i. 18. But when it is well with both, then they rejoice: Ps. cxxviii. 6, 'Yea, thou shalt see thy children's children, and peace upon Israel.'
(7.) Mercies in hand and mercies in hope. That argueth a strong faith, affectionately to praise God for mercies in hope as well as mercies in hand: Ps. xxxi. 19, 'Oh, how great is thy goodness, which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee, before the sons of men!' Abraham, when he had not a foot in the land of Canaan, built an altar and offered thank-offerings to God Gen. xiii. 18; so God's children 'rejoice in hope of the glory of God,' Rom. v. 2; 1 Peter i. 8, 'Whom having not seen ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory.'
(8.) Bless God for things prosperous and things adverse. I know it is a question whether we are to give thanks to God for afflictions, for poverty as well as wealth, for sickness as well as health, for death as well as life.
Abs. 1. Simply we cannot give thanks for afflictions as afflictions, no more than we can pray for them; for evil as evil cannot be matter of thanksgiving; it is in itself matter not of joy, but of grief: Heb. xii. 11, 'No chastening for the present seemeth to be joyous, but grievous.' Thankfulness is the effect of joy; how then can we be said to give thanks for things prosperous and adverse?
2. Though we do not simply give thanks for the evil, yet we may give thanks for the good that is mixed with them; that is to say—(1.) For the mixture: Job ii. 10, 'Shall we receive good at the hands of God, and shall not we receive evil?' Abstulit, sed et prius dedit. He taketh away opportunities of service, but it is a mercy that he continued them so long. (2.) For the mitigation; it might have been worse: Ezra ix. 13, 'And after all this 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;' Lam. iii. 39, 'Wherefore doth a living man complain?' a man on this side hell. (3.) For the fruit and profit; if it be not good in itself, it turneth to good: Rom. viii. 28, 'All things shall work together for good to them that love God;' Ps. cxix. 71, 'It is good for me that I have been afflicted, that I might learn thy statutes;' Ps. xciv. 12, 'Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy law.' It is well that God doth not give us over to a reprobate sense, and will not let us sleep in our sins; there is a blessing hid in the cross. (4.) For the final issue, that God may be glorified: 1 Peter iv. 14, 'On their part he is evil spoken of, but on your part he is glorified;' and we rewarded: Mat. v. 12, 'Rejoice and be exceeding glad, for great is your reward in heaven; for so persecuted they the prophets which were before you.' Thus they rejoice and give thanks. Some kind of sufferings are an honour: Acts v. 41, 'And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.'
3. The object to whom this religious worship is to be tendered, 'To God and the Father;' so Col. iii. 17, 'And whatsoever ye do in word
[SER. XXV.
or deed, do all in the name of the Lord Jesus, giving thanks to God, and the Father by him.' God is the Father of our Lord Jesus Christ, and in him our God and Father. The meaning is, to God who is the Father, from whom all good things are derived: James i. 17, 'Every good and every perfect gift is from above, and cometh down from the Father of lights.' There is decursus beneficiorum, et recursus gratiarum. All is derived from God to us, and all is directed and referred by us to God, and both by Christ: 1 Cor. viii. 6, 'But unto us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.' To whom we pray, to him must we give the praise. We pray to God; some sacrifice to their own drag: Hab. i. 16, 'They sacrifice unto their net, and burn incense to their drag; because by them their portion is fat, and their meat plenteous.' Not only are our prosperities and successes from God, but if we think a good thought or do a good work, it is still of God; and therefore he must have all the glory: Rom. i. 8, 'First, I thank my God through Jesus Christ for you all.' Some give thanks to saints and angels; no glory must be diverted from God, to whom we pray. We have the Spirit in prayer inclining us to God only: Rom. viii. 15, 'We have received the Spirit of adoption, whereby we cry, Abba, Father;' Gal. iv. 6, 'And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.' Therefore the glory must solidly and in whole be ascribed to him. Some cannot come to God as a Father but by Christ: Eph. ii. 18, 'For through him we both have access by one Spirit unto the Father.'
4. The manner or means, 'In the name of our Lord Jesus Christ.' Why must thanksgiving be made in Christ's name?
(1.) Because there is more of God discovered in Christ than elsewhere: 2 Cor. iv. 6, 'For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give us the light of the knowledge of the glory of God in the face of Jesus Christ.' If Christ had not come into the world, we had never known the wonders of his love, mercy, and grace, which are now discovered to us in raising us from sin and misery to life and happiness. Now his φιλανθρωπία, mankindness, appeared: Titus iii. 4, 'But after that the kindness and love of God our Saviour toward man appeared.' The angels had the pre-eminence in the creation. There was φιλαγγελία, his love to angels seen, as being made nobler substances, enjoying the immediate presence of God; but in redemption there is φιλανθρωπία, his love to man. In creation man was made like God, but in redemption God was made like man.
(2.) Christ is the only mediator to convey blessings to us and our services to God; for he is our high priest and intercessor. As our high priest he procured all our mercies for us by his oblation; and by his intercession he conveyeth them to us: Heb. viii. 2, 'He is a minister of the sanctuary,' τῶν ἰεγίων λειτουργός. He maketh our thanksgivings acceptable by presenting them to God as a sacrifice pleasing to him by virtue of his merit: 1 Peter ii. 5, 'Ye also as living stones are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifice, acceptable to God by Jesus Christ.' As we sue
VER. 20.]
out mercy in his name, so we give thanks in his name; he is the mediator of our praises as well as our prayers. Without Christ nothing is acceptable to God; our persons out of Christ are odious to God, and God is terrible to us.
(3.) He hath required this duty from us: 1 Thes. v. 18, 'In everything give thanks, for this is the will of God in Christ Jesus concerning you.' The great duty of the gospel is thankfulness, which enliveneth all the rest; for the gospel is made up of mercies, and therefore called a benefit: 1 Tim. vi. 20, 'Because they are faithful and beloved, partakers of the benefit.' A great expression of God's love to sinners in Christ: 2 Cor. ix. 15, 'Thanks be to God for his unspeakable gift.' It is such a law as is mercy. A rule of duty calleth for obedience, but a law that is a remedy and a benefit—a precious remedy, an unspeakable benefit—calleth for gratitude and thankfulness.
(4.) Because all our mercies come to us as the fruit of Christ's death, as wrapped in his bowels, as swimming in his blood, as the fruit of his purchase. Lev. iii. 5, their peace-offering or thank-offering was laid on the top of the burnt-offering. Till we are reconciled to God by the death of Christ, nothing we do is acceptable to him.
II. How necessary, profitable, and becoming christians this duty is.
1. How necessary a duty it is appeareth—
[1.] By the light of nature and God's express will in his word. It is evident by the light of nature. Ingratitude is counted an unnatural sin: 2 Tim. iii. 2, 3, 'Disobedient to parents, unthankful, unholy, without natural affections.' This holdeth as to ingratitude to God, for nature teacheth men to promise praise when they beg mercies: Hosea xiv. 2, 'Receive us graciously, and so we will render the calves of our lips.' This is our promise to God, and it is God's paction with us: Ps. l. 15, 'And call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me.' Therefore it is unjust to detain this honour and glory from him.
[2.] By his express will revealed in the scripture: 1 Thes. v. 18, 'In everything give thanks, for this is the will of God in Christ Jesus concerning you.' This should be to christians instead of all reasons, intuitu voluntatis; upon the first sight of God's will they should obey. It is not only 'his will,' but 'his will in Christ.' In the new way of government by a redeemer, thankfulness is most suited to the frame of the gospel, and is the main principle of that obedience it calleth for at our hands. The evangelical covenant requireth thankfulness for the mercy provided for us in Christ, as the great duty which includeth all other duties.
2. How necessary a duty it is appeareth by the great profit that cometh of it.
[1.] To keep us always in a remembrance of God, and that invisible hand that reacheth out all our supplies to us. The stupid carnal world looketh to the next hand, but thankfulness bringeth God into sight and remembrance. There are two notions that keep religion alive in the world—that God in a way of justice is the author of all the evil we suffer: Amos iii. 6, 'Shall there be evil in the city, and the Lord hath not done it?' and that in a way of mercy God is the author of all the good we enjoy: James i. 17, 'Every good gift and every perfect gift
[SER. XXV.
is from above, and cometh down from the Father of lights; ' Acts xiv. 17, ' Nevertheless he left not himself without a witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.' All the comfort, protection, peace, and plenty that we have come of God. This humiliation and thanksgiving keep up the notice and remembrance of God in the world. The world had never fallen into atheism and idolatry if these two principles had been well minded.
[2.] The observation and acknowledgment of his benefits breedeth in us a love to God: 1 John iv. 19, ' We love him, because he loved us first; ' Ps. exvi. 1, ' I will love the Lord, because he hath heard the voice of my supplications; ' Luke vii. 47, ' She loved much, because much was forgiven her.' Our thankfulness then must needs excite our love to God, for the more solemnly we remember his love to us, the more we will love him again.
[3.] It doth encourage our hope. God hath given great things to us, and hath promised greater. Now by remembering what is past, we are the more invited to expect what is to come: 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; ' 2 Tim. iv. 17, 18, ' Notwithstanding the Lord stood with me, and strengthened me, that by me the preaching might be fully known, and that all the gentiles might hear; and I was delivered out of the mouth of the lion: and the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom; ' Rom. v. 10, ' For if when we were enemies, we were reconciled to God by the death of his Son; much more being reconciled, we shall be saved by his life.'
3. How necessary a duty it is appeareth because it prevents many sins.
[1.] Hardness of heart and security in enjoying the blessings of God's common providence: to the unthankful they prove occasions to the flesh; so their table is made a snare to them: Ps. lxix. 22, ' Let their table become a snare before them; and that which should have been for their welfare, let it become a trap.' But by thanksgiving the creature is sanctified: 1 Tim. iv. 4, ' For every creature of God is good, and nothing to be refused, if it be received with thanksgiving; ' for in thanksgiving we distinctly remember the author and end of these mercies.
[2.] It suppresseth murmuring, or that querulous, fretting, impatient humour which venteth itself even in our prayers and complaints, and soureth all our comforts. Murmuring is the seum of discontent, by which we entertain crosses with anger and blessings with disdain. It is very incident to man, who is a querulous creature. Now in thanksgiving we see how much more cause we have to give thanks than complain; this fretting humour is cured when we see how much we are bound to bless God. In murmuring we overlook our mercies, and in thanksgiving our discontent. When we have received so much good, shall we take it ill if the Lord exercise us with a little calamity? So much undeserved good, shall we take it ill if we feel a little deserved evil? Job ii. 10, ' What! shall we receive good at the hand of God, and shall we not receive evil?'
[3.] It preventeth distrust and carking cares: Phil. iv. 6, 'Be careful for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known unto God.' Acknowledge what God hath done for you already, and you will the less doubt of his goodness for the future.
[4.] It cureth spiritual pride when we consider who is to be praised for all the good that is in us. They that have more than others are more indebted to grace: 1 Cor. iv. 7, 'But who maketh thee to differ from another?' And what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory as if thou hadst not received it?' We have it from God and for God, not for our own glory and ostentation. God will be angry if we rob him of the glory of it; Acts xii. 23, Herod was smitten because he gave not God the glory.
Use 1. Is it such a duty? Then take heed of impediments and enemies to thankfulness.
1. A proud heart. They delight in their own praises; an humble heart delighteth in the praise of God: Gen. xxxii. 10, 'I am not worthy of the least of all thy mercies, and of all the truth which thou hast showed to thy servant; for with my staff I passed over this Jordan, and now I am become two bands;' 2 Sam. vii. 18, 19, 'And he said, Who am I, O Lord God? and what is my house, that thou hast brought me hitherto? And this was yet a small thing in thy sight, O Lord God; but thou hast spoken also of thy servant's house for a great while to come; and is this the manner of men, O Lord God?' The proud think themselves worthy of more, and therefore speak diminutively of all they have: It is but thus and thus.
2. A fleshly mind, which looketh to the pleasing of the flesh, and forgets God: James iv. 3, 'Ye ask and receive not, because ye ask amiss, that you may consume it upon your lusts.'
Use 2. Is our thanksgiving right?
1. If the heart be brought near to God by every mercy we receive from him: Ps. xcvi. 8, 'Give the Lord the glory of his name.'
2. If it breed a great delight in God: Ps. xxxvii. 4, 'Delight thyself in the Lord, and he shall give thee the desires of thine heart.'
3. If it be a cheerful thankful obedience: Rom. xii. 1, 'I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service;' John xiv. 15, 'If you love me, keep my commandments.'
SERMON XXVI.
Submitting yourselves one to another in the fear of God.—EPH. v. 21.
THE apostle had laid down the common duties which belong to all christians; now he cometh to special duties which belong to us as we are clothed with particular relations; and he beginneth that discourse with a general exhortation, that concerns both superiors and inferiors,
[SER. XXVI.
before he cometh to state the duty of each to other, 'Submitting yourselves one to another in the fear of God.'
In the words observe—
1. The connection or dependence; for the construction is continued from that clause, 'Being filled with the Spirit,' and it is as applicable to this branch as any of the other; as, for instance, 'Be filled with the Spirit, speaking to one another in psalms, and hymns, and spiritual songs, singing and making melody in your heart to the Lord.' And again, 'Be filled with the Spirit, giving thanks always for all things to God and the Father, in the name of our Lord Jesus Christ.' So here, 'Be filled with the Spirit, submitting yourselves one to another in the fear of God.' The construction is the same. The Spirit's influence is necessary for the duties of our relations, as well as the duties of worship. I observe it the rather, because as the apostle beginneth, so he endeth this discourse: Eph. vi. 10, 'Finally, my brethren, be strong in the Lord, and in the power of his might.' Our corrupt hearts incline us to much unsuitable carriage in our relations. Satan, that envieth the felicity of mankind, opposeth the comfort we have in them; but yet the glory of God is much concerned in a due family converse. Therefore a plentiful measure of the Spirit is necessary, that we may carry it well in our relations.
2. The substance of the duty, 'Submitting yourselves one to another.' The exhortation is to mutual submission, keeping the order set by God. The business is how this should be understood. Must the husband submit to the wife, as well as the wife to the husband; the father to the children, the master to the servant, and all be levelled without superiority and government by the law of Christ?
I answer—Certainly christianity doth not abolish civil distinctions; therefore—
[1.] Some think this exhortation only concerneth inferiors, pressing them to yield obedience to whom it is due, in subordination to God, as the wife to the husband, the children to the parents, servants to their masters.
[2.] Others better, that this general exhortation concerneth the duties both of superiors and inferiors, and that submission is taken generally for any duty that we are bound to perform to one another for mutual good and advantage. And this interpretation I approve of for these reasons. (1.) Because this sense runneth most smoothly and without forcing. (2.) Because it suiteth with many other scriptures, as I shall show you by and by. (3.) Since all grant this is the preface to the following exhortation, and therein superiors are exhorted as well as inferiors to their proper duties, this should be extended to both. He beginneth indeed with the duty of inferiors, as being most tedious and difficult, but he layeth a charge upon both faithfully to perform their duties to each other; for we all owe a service of love one to another, and must endeavour to do good in our several places and capacities.
3. The manner of performance, 'In the fear of God;' that is, so as they would approve themselves to God, who is the author of all order in every community and society of mankind; and to him we must give an account as our proper judge: 1 Peter i. 17, 'And if ye call on the
Father, who without respect of persons judgeth every man according to his work, pass the time of your sojourning here in fear.' They that obey 'only for wrath, and not for conscience' sake,' Rom. xiii. 5, do not fulfil this precept for fear of God, but for fear of men. 'To obey for conscience' sake is to obey for fear of God.
Doct. That mutual condescension to one another in the duties of our places and relations doth very much become those who are filled with the Spirit.
1. I shall inquire wherein this mutual condescension doth consist.
2. What graces are necessary to it.
3. That this is an unquestionable duty both in superiors and inferiors.
I. Wherein this mutual condescension doth consist?
I answer—It may be considered with respect to ecclesiastical, or civil, or economical power.
1. With respect to ecclesiastical power, which must be determined by the nature of that community for which it serveth. They are a voluntary people: Ps. ex. 3, 'Thy people shall be willing in the day of thy power.' And yield up themselves to be guided to everlasting happiness by such helps and means as God hath instituted: 2 Cor. viii. 5, 'But first gave their own selves to the Lord, and unto us by the will of God.' They covenanted with God to obey him, so also to submit to the institutions of his family. Now here there are teachers and taught, governors and governed. There are some that have the inspection of others, and they must be obeyed in that kind of government which belongeth to souls dedicated to God, which is directive rather than authoritative, and managed by a council rather than a court. And here there must be a mutual condescension both in governors and governed, for in both there is mutual service.
[1.] The governors are but ministers, servants of God for the comfort of the faithful: 1 Cor. iv. 1, 'Let a man so account of us as the ministers of Christ, and stewards of the mysteries of God.' They have an honourable office in the family, but still they are ministers and servants; and they are to feed the flock, not as lords over God's heritage, but as directors or guides, by word and example. They should not affect dominion over the Lord's people, but walk holily and humbly, guiding them in a tender and condescending way to their everlasting estate; rather persuading them to the receiving and embracing the gospel than forcing and compelling them to it. And therefore the exercise of their office on their part should not be domination, but ministration and service: Mat. xx. 25-27, 'And they that are great exercise authority upon them. But it shall not be so among you; but whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant.' They most please the Lord who serve the souls of men, and promote the work of the Lord in their conversion to God. It is an office of burden and humility; for all the power of the church is a power of eminent charity. 'Simon, son of Jonas, lovest thou me? Feed my sheep,' John xxi. 15-17.
[2.] The governed must meekly submit themselves to these institutions of Christ, and directions given them for eternal life, how contrary
[SER. XXVI.
soever they be to our lusts, interests, and carnal prejudices: Heb. xiii. 17, 'Obey them that have the rule over you, and submit yourselves; for they watch for your souls as they that must give account, that they may do it with joy, and not with grief; for that is unprofitable for you.' Their task is great; now you should make it as easy and pleasing as you can, that they may have comfort in the discharge of their office to you. They should submit, and you should submit; the church doth live in peace by mutual condescension, when every one becometh a mutual servant to another.
2. There is political or civil power, principally greatness and authority in the civil state. This is the Lord's ordinance, and must be submitted to for God's sake: 1 Peter ii. 13, 14, 'Submit yourselves to every ordinance of man for the Lord's sake; whether it be to the king as supreme; or unto governors, as unto them that are sent by him, for the punishment of evil-doers, and for the praise of them that do well.' That is, there is an obligation of conscience upon us to submit, whether to the supreme or subordinate magistrate. And though all kind of honour is due to them, yet they also lie under a higher Lord, and must stoop to the duties required of God to those that are governed by them: Rom. xiii. 4, 'For he is the minister of God to thee for good.' They are servants to God, though not to their people; as angels are ministering spirits, not only to us, but to God. Thus you see the scripture flattereth not superiors, but ranketh them among the subjects of the eternal God; their creator is their judge; and that great power which they have is a great servitude, and those who command are bound to obey; God hath so tied us to one another, that every one is to do his part to promote the common good.
3. There is economical power; that of the husband, parent, master. There are duties which belong to these relations. The wife is to be subject to the husband, but the husband is to love and cherish the wife as his own body. The parents are to govern their children, yet not to provoke them to wrath, but to educate them in the fear of the Lord. The master is to command his servants, but yet to remember they are the Lord's freemen: 1 Cor. vii. 22, 'For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant.' Well, then, this submission is by discharging the duties we owe to each relation.
But why is this called submission?
[1.] Because superiors have a debt of duty upon them, as well as inferiors, which in some cases is hard to perform. Magistrates are to defend and protect their people, and therein many times run great hazards, and are exposed to great cares and difficulties. Pastors are to guide and instruct the flock, to warn, reprove, exhort them, and know the state of the flock by frequent visiting of them. Parents are to educate their children, and bring them up in the nurture and admonition of the Lord. Husbands (1 Peter iii. 7) are 'to dwell with the wife according to knowledge, giving honour unto the wife, as unto the weaker vessel, as being heirs together of the grace of life, that your prayers be not hindered.' This submission on the superior's part lieth in the faithful and loving discharge of their duty to the meanest within their charge; as the magistrate to administer justice equally to all people, high and low; the pastor to dispense his duty to rich and poor: James ii. 1, 'My brethren, have not the faith of our Lord Jesus Christ with respect of persons.' The husband is to cherish the wife in all conditions, sick and well: masters to stoop to do good to the meanest of their servants, and not rule them according to passion and will; they have souls to save or lose as well as the best of the family, and therefore they are to take care of all of them, that they may serve the Lord, they and all their household; their outward condition doth no way hinder our duty to them. Here all are put 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.'
[2.] Because this duty calleth upon us for the meanest services for the common good; as when a magistrate defendeth the poor against the mighty, and disdaineth not to appear for his meanest subjects: Job xxxi. 34, 'Did I fear a great multitude? or did the contempt of families terrify me, that I kept silence, and went not out of door?' When the meanest had right on their side, he would own them in it, and had courage and fortitude to bear out their cause, though never so great multitudes opposed them; neither did the fear of inconveniences, contempt, or calumnies, hinder him to appear for their right. So when ministers visit the meanest, and are ready to repair to them, and pray for them, and take all manner of pains to help them in their spiritual estate. So for masters, when they are careful to help their poor servants in their sickness, and provide for them to the best of their power.
[3.] With all patience to bear their infirmities. It may be they are weak, froward, and know not their duty. The apostle telleth us, Rom. xv. 1, 'We then that are strong ought to bear the infirmities of the weak, and not to please ourselves.' They that know the nature and extent of christian liberty ought to relieve others that do not so well understand it, and should not too rigorously stand on their own knowledge. So governors are to bear with the infirmities of those under their authority, yea, with their sinful weakness when overtaken in a fault; not to be severe: Gal. vi. 1, 'Brethren, if a man be overtaken in a fault, ye which are spiritual restore such a one in the spirit of meekness, considering thyself, lest thou also be tempted.' Now this is a submitting, or a condescension.
[4.] As to equals, there is a submitting ourselves one to another: Rom. xii. 10, 'Be kindly affectioned one to another, with brotherly love, in honour preferring one another;' Phil. ii. 3, 'Let nothing be done through strife or vainglory, but in lowliness of mind let each esteem other better than themselves.' We are better acquainted with ourselves than others; we want some perfection and accomplishment God hath given to them. We ought to speak of our own gifts with modesty, of theirs with charity; to be severe at home, where we can examine and sift all circumstances, but charitable abroad, where a modest superficial view of things doth best, without a jealous inquiry.
[5.] We are to speak to one another by way of instruction and reproof: Col. iii. 16, 'Let the word of Christ dwell in you richly, in all wisdom, teaching and admonishing one another;' Lev. xix. 17, 'Thou shalt not hate thy brother in thy heart, thou shalt in any wise rebuke thy neigh-
[SER. XXVI.
bour, and not suffer sin upon him.' Now it is a submission to take it well: Ps. exli. 5, 'Let the righteous smite me, it shall be a kindness; and let him reprove me, it shall be an excellent oil.' Now our yielding to private admonition is an argument of our condescension, and submitting ourselves to one another. But the business is—
Whether an inferior may reprove a superior?
I answer—It is not a work of mastery, but of christian charity, which lieth upon all; and when it is modestly managed, it is lawful. The reproof of a superior is an act of justice, of an inferior an act of charity, that we may not suffer evil upon a brother. Naaman's servants reproved their master, but with great reverence: 2 Kings v. 13, 'My father, if the prophet had bid thee do some great thing, wouldst thou not have done it? How much rather then when he saith to thee, wash and be clean?' Now when this is wisely and prudently managed, the elder should take it well from the younger: Job xxxii. 4, 'Now Elihu had waited till Job had spoken, because they were elder than he.' Master from the servant, as Naaman did, and magistrates from their subjects, and all superiors from their inferiors.
II. The graces which are necessary for this, to submit ourselves one to another. It is required that we be filled with the Spirit. But I answer—
1. Love, which is the cement of human society; for where love reigneth, there will be mutual service and submission: Gal. v. 13, 'But by love serve one another;' Rom. xii. 10, 'Be kindly affectioned one to another, with brotherly love.' Christians should be made up of perfect kindness. Where there is love in superiors and inferiors, they will respect each other's good and profit; and so all christians, none excepted, will be servants one to another; as being members of the same body, they ought not to live to themselves only, but promote the good of the body, and every member thereof: 1 Cor. xii. 27, 'Now ye are the body of Christ, and members in particular.' In their place and calling every one will do his part, and therefore love sweeteneth all things, and will make us stoop, though to serve the meanest person in the world.
2. Humility, which is opposite to fastidiousness, disdain, and contempt: 1 Peter v. 5, 'Ye all of you be subject one to another and be clothed with humility; for God resisteth the proud, and giveth grace to the humble.' As occasion serveth we should humble ourselves to perform the meanest offices to our brethren. Proud lofty spirits look upon every duty towards their neighbour as below them; they think it is a vile debasing a man's self; pride and arrogance cannot endure any such subjection. Now humility is required of all, of whatsoever age, estate, and condition, of the highest as well as the meanest, like a spire, minimus in summo, when at highest, casts the least shadow; and laden boughs hang the head.
3. 'The fear of God,' that is in the text. Now this ἐν φόβῳ Θεοῦ, 'in the fear of God'—
[1.] Noteth the impulsive cause, that obedience to this precept floweth from this cause. It is done in conscience to his command, and then it is acceptable to God. In singleness of heart fearing God. Nothing is sincerely done toward God and men but what is done in conscience to his command, and with respect to his glory; therefore inferiors must obey their superiors in all lawful things upon God's command, and superiors must condescend to all duties toward their inferiors upon God's command: Gen. xlii. 18, 'I fear God,' saith Joseph, and therefore he durst not oppress his brethren.
[2.] The fear of God is the rule and measure of this submission. As it influenceth, so it limiteth it: 'Submit to one another,' but *usque ad aras*, where it entrencheth not upon our duty, not doing anything to please men, which is forbidden by the law of God: Acts v. 29, 'Then Peter and the other apostles answered and said, We ought to obey God rather than men.' Therefore the fear of God must regulate the acts of this condescension in good and lawful things, not to flatter and serve our neighbour in his iniquity, but only to please others so far as is consistent with the fear of God.
[3.] The fear of God is necessary, and a great help to this duty.
(1.) Partly to tame that natural fierceness that is in the heart of man, that we may not refuse the yoke; as Nabal was 'such a son of Belial, that a man could not speak to him,' 1 Sam. xxv. 17. Some are so harsh and churlish, that they will not admit any debate of the cause, or stand so stiffly on their right that they will not bate an ace, say they. But is this becoming the fear of God, or that lenity which christians should use one to another?
(2.) To check our pride, that we may not be ashamed to serve our neighbour in love. It may be they are vile, and of low esteem in the world; but they serve a great God, therefore offend them not. Mat. xviii. 10, 'Take heed that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven.' The meanest of God's servants are above our contempt; therefore do not neglect the good and advantage of any, the meanest person. The angels of God are their guardians upon earth, yet have continual frequent recourses to God's glorious presence, to make requests or complaints on their behalf. Therefore those that are so high in God's favour, though little in their own and the world's account, ought not to be despised by you.
(3.) To bridle and curb excess of power. There is a curb and bridle upon the beasts, though they excel men in strength and power, and so they are contained in their subjection and obedience to man: Gen. ix. 2, 'The fear of you, and the dread of you, shall be upon every beast of the earth,' that they may not harm you. So is the fear of God a restraint upon man. Nehemiah 'did not eat the bread of the governors, because he feared God,' Neh. v. 15. So Job despised not the cause of his servants, because he and his servants were equally subject to God: Job xxxi. 14, 'What then shall I do when God riseth up? and when he visiteth, what shall I answer him?'
III. I am now to prove that this is an unquestionable duty.
1. It is required in scripture: Gal. v. 13, 'By love serve one another.' By God's providence some are masters, some are servants; but by God's injunction all are to serve one another in love: 1 Peter v. 5, 'Likewise ye younger submit yourselves unto the elder; yea, all of you be subject one to another.' So that besides the subjection of inferiors, there is a mutual submission and subjection required of all christians, whereby
2 E
[SER. XXVI.
they are bound to stoop and do good to others, even to them of the lowest degree.
2. I prove it by example. I shall first produce the example of our Lord Jesus Christ: John xiii. 3-5, 'Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; he riseth from supper, and laid aside his garments; and took a towel, and girded himself. After that he poured water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded;' that is to say, Jesus knowing the dignity of his person, and that he was the eternal Son of God, and was about to return to his glory, to take possession of all power in heaven and earth, after the manner of a servant or waiter of the meanest quality, in all humility sets himself to wash and wipe the feet of his own disciples. By the magnificence of the preface, a man would think he had been about to work some great miracle, or give some notable instance or demonstration of his divine power, but the only instance to be seen was that of humility and love. We keep state and stand upon our terms, think it much below us to do any mean office of kindness and love to inferiors; but Christ would exercise the greatest humility when he had the highest thoughts of his own glory; to take down our pride, and to show us that greatness should not hinder us from condescending to the necessities of the meanest people. None is too high to do good, and to humble himself when he may profit others. Well, then, should we not submit ourselves one to another, when Christ hath given us such an example, and urged it upon us for our imitation: John xiii. 13-15, 'Ye call me master, and Lord: and ye say well; for so I am. If I then, your Lord and master, have washed your feet, ye also ought to wash one another's feet; for I have given you an example, that you should do as I have done to you.' My next example shall be of the apostle Paul: 1 Cor. ix. 19, 'For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.' This was the condescension of this blessed apostle; though obliged to none, he made himself a servant to all. Bondmen and slaves were wholly in the power of their masters, without giving them any wages or reward; to this he alludeth. Paul was a free man, yet he made himself their slave and servant to gain them to Christ, without any respect to his own profit. My next instance shall be of Job: chap. xxxi. 13, 'If I did despise the cause of my man-servant, or of my maid-servant, when they contended with me.' Though servants and bond-slaves had no power to enter into judgment with their masters, yet he gave them free liberty to plead their cause against him; that is, he would hear their complaints of his carriage towards them, and did endeavour to satisfy them, as justice and equity did require; and used no kind of insolency towards them that were his inferiors, even his own servants.
3. Now I shall give you the reasons of this duty.
[1.] To prevent contempt. Human nature is incapable of bearing it. Whatsoever rank we are in, we should not despise others, but acknowledge the gifts of God in them. Therefore, to prevent this contempt and disrespect that is usually in men's hearts towards inferiors
(and is a sore trial to them), God requireth that we should submit ourselves to one another. I remember it is said, Prov. xiv. 31, 'He that oppresseth the poor reproacheth his maker; but he that honoureth him hath mercy on the poor.' There is a double sort of men there represented, some that oppress the poor, and some that have mercy on the poor. They oppress that despise them, contemn them, deny them their right; these add affliction to affliction, and so reproach God, who puts men into this condition. On the other side, they have mercy on the poor that relieve them, that have the courage and the heart to perform their duty to them, giving them food, raiment, counsel, protection; this man honoureth God, acknowledgeth the dominion of his providence, that God might have put him into the same condition. Again, Prov. xvii. 5, 'Whoso mocketh the poor reproacheth his maker.' God maketh poor and rich. The heathens counted things struck by thunder sacred. It is God that hath distributed the world into hills and valleys, who hath also made the condition of one man to differ from another. Once more, Prov. xviii. 3, 'When the wicked cometh, then cometh also contempt; and with ignominy, reproach;' that is to say, they have a wicked and naughty heart that are apt to contemn their neighbours and neglect offices of love to them, and there is nothing so bad but they will do and say against them.
[2.] Because there are none living whom God alloweth only to live to themselves. We are all bound to promote the common good. Now because the duties of inferiors are burdensome, God hath required, by way of recompense, and in a kind of equity, that others should live to us as we live to them. As the apostle saith, 2 Cor. viii. 3, 'For I mean not that other men be eased and you burdened.' So that duties of inferiors are better performed, and superiority and authority is sweetened to them when it is beneficial.
[3.] Submitting ourselves to one another is required for a supply of mutual necessities. We lack something that the meanest have; if they have strength for labour, others have wisdom and conduct for government. There must be a contemporization; if some are fitted to serve, those that have wealth should bless God that he hath put them into such an able condition to hire their service; if some have wisdom to contrive, others have elocution to recommend a good design; both must serve one another in love. Traffic and commerce is maintained in the world by several commodities of each country's growth. So society and communion among mankind is kept up by variety of gifts; one is for labour and service, another hath wisdom, another wealth, another courage and valour, and all for the good of the whole.
[4.] Because of equality; the equity of this mutual submission is built upon a double equality—(1.) The actual equality of all men by nature; (2.) The possible equality in the course of God's providence.
(1.) The actual equality of all men by nature. All are made by the same God: Acts xvii. 26, 'And hath made of one blood all nations of men;' Neh. v. 5, 'Our flesh is as the flesh of our brethren, and their children as our children;' Mal. ii. 10, 'Have we not all one Father? hath not one God created us?' If some be superiors, and others inferiors, yet all are equal by nature: Job xxxi. 15, 'Did not he that made me in the womb make him? and did not one fashion us in the
[SER. XXVII.
womb? God is the framer of all mankind, the small as well as the great, and that equally in the same kind and in the same way, whatever difference of state there be afterward. Now when God exalts men, they should be mindful of this, if set afar above others by the Lord's grace; therefore they should not bear it high against the meanest; they are their own flesh.
(2.) A possible equality in the course of God's providence: Heb. xiii. 3, 'Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.' Before we go out of the body there may be strange changes. As the Shumamite, who told the prophet, 2 Kings iv. 13, 'She dwelt among her own people,' and therefore thought she had no need of the prophet; yet within a while she had need of the prophet's man, when she came and cried to the king for her house and for her land, 2 Kings viii. 5. Well, then, this mutual submission is necessary for us; not only as we are christians, but as we are men.
[5] We have one Lord to whom we must be accountable: Job xxxi. 14, 'What then shall I do when God riseth up? and when he visiteth, what shall I answer him?' There is a religious account besides a natural. Though some are set higher than others, yet God is infinitely high above them all: Eccles. v. 8, 'For he that is higher than the highest, regardeth; and there be higher than they.' Now those that know this will tremble to do wrong to the least.
Use 1. To show how much the christian religion befriendeth human societies; for we owe duties one to another in our several stations. It is neither injurious to princes nor subjects, but it commandeth every one to do good according to his calling.
2. Where the fear of God is rooted in the heart of any, it will make him tender and careful of his duty to man, and from a right principle and motive, and in a right manner, and to a right end.
SERMON XXVII.
Wives, submit yourselves unto your own husbands, as unto the Lord.
Eph. v. 22.
THERE is a general complaint of people's faultiness in their relation; they have been so long untrue to God, that now they are grown unfaithful to one another. It concerneth us to stop this growing mischief. Ministers should not be accessory to this common depravation of manners by their silence. Let us warn them of their duty, whatever cometh of it; and therefore, having continued my discourse on the several verses of this chapter hitherto, I would not dare to break it off here. The apostle having laid down general duties which belong to all christians, he cometh to particular precepts that concern the well ordering of domestic society. Every complete family consists of three pair of relations—husband, wife; parents, children; masters and servants. The first relation, between husband and wife, is the chiefest, which is the foundation of the rest; therefore he beginneth with them. And first with the duty of the wife, because it is more easy to perform the duty of love than subjection. To love is sweet, but to obey tedious. Besides, by the obedience of the wife the husband is the sooner induced to love her. The submission of the inferior is a strong motive to the superior to do his part. Therefore he begins with the wife, and saith, 'Wives submit yourselves to your own husbands, as unto the Lord.'
In the words there are—
1. The duty of the wife, 'Wives, submit yourselves.'
2. The persons to whom it is to be performed, 'To your own husbands.'
3. The manner how, 'As unto the Lord.'
1. For the duty, 'Submit yourselves.' Subjection in the general on God's part noteth the subordination of one creature to another according to his wise disposal, as the imperfect to the more perfect, and this for the good of both; for it is so ordered, that in all relations comfort and duty shall go together. On our part it is a ready inclination to obey this order set by God; for every creature must know his place, and be content with the order wherein God hath set him. According to this order, submission is required of the wife towards her husband; for though she is not to be subject as children to their parents, much less as servants to their masters; no, this subjection is more free and ingenuous; for there is a greater co-ordination between husband and wife than other relations. There is a συζυγία, they draw as fellows in the same yoke; yet subject she must be; for there can be no order kept in the family unless all the rest be subject to the father of the family. Therefore this authority which the husband hath over the wife is such as is necessary to the order of the family, and the safe and prudent management of affairs herein, and also their comfortable cohabitation with each other; and so this subjection is no more than is convenient, equitable, and just.
2. The persons, 'To your own husbands.' This is as often repeated as the precept is repeated, and is mentioned partly to note loyalty and chastity. She is to submit, not to the adulterer, but such as they are bound to by their own choice and conjugal covenant. And partly to prevent tyranny. She is to be subject to her own husband, not to the strange woman introduced into the family to usurp the rights of marriage.
3. The manner how it is to be done, 'As unto the Lord.' By the Lord is meant Christ; and the particle as is a note of similitude, not of equality; for the husband's authority is not equal with that of Christ. This clause importeth many things.
[1.] The regulation of the duty; it must be done willingly and sincerely, resembling that submission which is performed to Christ, whose image, in his government over the church, the husband beareth in his superiority over the wife. God hath power to dispose of his own creatures as he pleaseth, and as he is obeyed by the servant in the person of his master: Eph. vi. 5, 'Be obedient to your masters as unto Christ;' and again, ver. 7, 'Doing service to the Lord'; so he is obeyed by the wife in the person of the husband, who therein is his image: 1 Cor.
[SEC. XXVII.
xi. 3. 'I would have you know that the head of every man is Christ, and the head of the woman is the man, and the head of Christ is God;' that is to say, Christ in respect of his office of mediator, is under God, but above all men; so the man being under Christ, is above all women. Well, then, as we should be obedient unto Christ willingly, heartily, and sincerely, so must the woman be obedient to her husband, who is an emblem of his superiority and power.
[2.] It may import the enforcement, the reason and motive of this duty, because Christ hath commanded it; and by virtue of the law of Christ all wives must be subject to their husbands; which doth not disannul, but confirm God's institution, for his precepts are not privative, but accumulative. It is good to see how this duty hath been enforced, first as natural, then as penal, lastly, as comfortable. First, as natural, by the law of nature: 1 Cor. xiv. 34, 'The women are to be in obedience, as also saith the law.' Where, besides God's positive precept, the apostle urgeth the law of nature, 'they ought,' 'as also saith the law.' Secondly, it hath been urged as penal: Gen. iii. 16, when the woman had sinned, 'Thy desire shall be to thy husband, and he shall rule over thee.' If there be anything grievous in it, it was introduced by sin. Therefore if this subjection be not so free as before the fall, but joined with sorrow and difficulty, they must remember what occasioned it. Then, lastly, it is urged as comfortable, as required by the law of Christ, and resembling the communion between Christ and the church; for so it is spoken of everywhere in this chapter. Well, then, the woman is first to subject herself to Christ, and in love to him to subject herself to her husband.
[3.] 'As unto the Lord' implieth a limitation; this subjection must be in all things which belong to the lawful authority and superiority of the husband; for so it seemeth to be expressed, Col. iii. 18, 'Wives, submit yourselves to your own husbands, as it is fit in the Lord.' All fitting obedience must be yielded to him, so far as Christ hath given the husband power over the wife.
[4.] It importeth Christ's acceptance of this duty. He interpreteth this subjection and obedience as given to himself, and the contrary as rebellion against himself; for it is service done to Christ: which may give the woman comfort against all unkindnesses, and unthankful returns from her husband. She is obedient, but the husband froward; but Christ will recompense this dutiful submission, though the husband do not.
Doct. That wives must reckon it their unquestionable duty to be subject to their husbands.
Let me show you—(1.) Wherein this subjection consisteth; (2.) The reasons and grounds of it.
1. Wherein it consisteth. To speak briefly of it, this subjection lieth in two things—in reverence and obedience.
1. In reverence, which is both inward and outward.
[1.] The inward, in a due esteem of the husband, which is the ground of all love and submission. So it is said, Eph. v. 33, 'Let the woman reverence her husband.' If for nothing else, yet in a humble acknowledgment of his right by God's ordinance; for esteem is not only due to personal qualifications, but to the eminent dignity wherein
VER. 22]
God hath placed any creature with whom we have commerce; and if we cannot acknowledge them for any worth in them, yet we must acknowledge God in them, who hath put his image of superiority upon them, that we may the better discharge our duties to them.
[2.] Outward reverence is both in word and deed. First, in word, by a reverent speaking of them and to them; for the Holy Ghost taketh notice of this: 1 Peter iii. 6, 'Even as Sarah obeyed Abraham, calling him lord.' Sarah testifieth her obedience and dutiful carriage to her husband by her respectful language to him and of him. The Lord taketh notice of the least act of sincere obedience to his commands, even when it is mixed with many sinful failings. The whole passage from whence this is taken savoured of unbelief: Gen. xviii. 12, 'After I am waxed old, shall I have pleasure, my lord being old also?' There is nothing commendable but that one word which expresseth her reverence of her husband, and yet she is commended as one of the holy women trusting in God; and from thence the apostle inferreth how much women should give reverence to their wicked and infidel husbands, for that is the case in hand. Secondly, in deed; their behaviour towards them should be far from all irreverence and contempt; as it is taken notice of as a wicked practice in Michal, that her husband was despised in her eyes when he testified his religious joy by dancing before the ark; and therefore God smote her with barrenness till the day of her death, 2 Sam. vi. 20, with 23. She upbraids him, and mocketh him: 'How glorious was the king of Israel to-day!' as if he had behaved himself not like a king, but one of the rascal multitude. Mark, it is said in the 16th verse that first 'she despised him in her heart,' and then taunts at him, and uttereth her contempt by scornful and proud upbraiding. When their love is stabbed at the heart, the outward carriage will not be dutiful, but contemptuous and scornful. But doth God pass by this breach of matrimonial duty? No; she procured from God a sore punishment; she continued barren to the day of her death, and her crime is registered with the black coal of infamy to all posterity.
2. Obedience; that is showed in many things.
[1.] In studying to please rather than to be pleased; for the apostle telleth us that 'she that is married careth for the things of this world, that she may please her husband,' 1 Cor. vii. 34; that is, counts it part of her calling to take her part and care of domestic affairs, that she may be pleasing and acceptable to her husband.
[2.] By fulfilling his commands in all things lawful, and not contrary to her duty to God: Titus ii. 5, 'Let wives be obedient to their own husbands.' And this not with a grudging, discontented sullenness; as Zipporah, in circumcising her son, cast the foreskin at Moses' feet, saying, 'Surely a bloody husband art thou to me,' Exod. iv. 25, by way of angry upbraiding him, that such severity must be exercised on her son; at least that is the meaning our translation seemeth to hold forth. But with readiness and willingness, as a duty to be performed as unto God, who will be served not by constraint, but with a ready mind; and therefore they must obey not out of necessity, but consciously, and with all cheerfulness. Instances of this we have in holy women who trusted in God; as Sarah followed Abraham when he went into a
[SER. XXVII.
strange country, and was partaker with him of the blessings there, Gen. xii. 5; and in entertaining the angels, Gen. xviii. 6. When Abraham said unto Sarah, 'Make ready quickly three measures of fine meal, and knead it quickly, and make cakes upon the hearth'; we find no disputing and gainsaying of these commands, but a ready obedience is presupposed, which all good women should imitate.
[3.] By submitting her will to her husband's content, and her desires to his approbation and allowance: Gen. iii. 16, 'Thy desire shall be to thy husband,' that is, subject to him, 'and he shall bear rule over thee.' This is one clause in the woman's censure after the transgression; and we can neither make God's laws straiter nor larger than they are, and therefore the woman must be content with the duty God hath imposed on her.
[4.] In patience under his rebukes. So the apostle: 1 Tim. ii. 12, 'But I suffer not a woman to teach, and to usurp authority over the man, but to be in silence.' The apostle giveth directions there concerning the woman's public and domestic carriage. As to her public carriage, 'I suffer her not to speak in the church,' οὐδε ἀνθέντεῖν ἀνδρός, that is the word; not to carry it as if her will were authentic, or the rule of the family, but, in opposition to both, she is to be 'in silence;' as not to teach in the church, so at home to be obedient without replying or countermanding. And that is the reason why a meek and quiet spirit is so much commended as an ornament of a gracious woman: 1 Peter iii. 4, 'The ornament of a meek and quiet spirit, which in the sight of God is of great price.' Meekness and quietness is chiefly exercised in bridling our passions, when anything falleth out cross and contrary to our desires and expectations, and we eschew all needless contradiction and expressions of malcontentedness. Now this is not only gaining upon the husband, but is very acceptable to God, who delighteth in the graces he hath wrought in his own people. But now, on the contrary, a humorous moroseness and impatiency is very displeasing unto God and man, and destructive of family society: Prov. xiii. 19, 'A contentious wife is a continual dropping.' As the coming in of the rain in a ruinous house doth founder it, and rot it more and more, and nothing can be preserved from hurt by reason of it, so there is no safety nor comfort in cohabitation with those of that temper. So again, Prov. xxvii. 15, 16, 'A continual dropping in a rainy day, and a contentious woman, are alike. Whosoever hideth her, hideth the wind, and the ointment of his right hand which bewrayeth itself;' that is, a brawling woman is so fierce, that a man can no more tame her than shut up the wind in the hollow of his fist, nor hide the smell of a fragrant ointment when he hath it in his hand; so ready they are to show their petulancy upon all occasions.
[5.] By being a comfort and a help to him: Gen. ii. 18, 'It is not good that man should be alone; I will make him a help meet for him.' The woman is to be a help, not a hindrance; not the governor, for the right is originally in the man, but a help in government, to ease him in part of his burden and cares; a help every way, for the comfort of society, for assistance in governing the family, for the increasing and for the propagation and continuance of posterity; for these uses was the woman created, and intended by God, though by sin afterward she
VER. 22.]
became a snare to him. Well, then, this is her office and duty of service still, which by God she is deputed unto. She is to be a help before him, that is, to minister unto him; as when they sought a wife for David: 1 Kings i. 2, 'One that may stand before the king.' Now this is the duty of all good wives: Prov. xxxi. 12, 'She will do him good, not evil, all the days of her life;' that is, she studieth to do good to her husband, and to prevent the evil that may come unto him; whereas foolish wives pluck down the house they should build up, Prov. xiv. 1, proving moths in their husband's estates by their idleness and wastefulness; thorns in their sides, vexing those whom they should comfort; snares, by perverting those whom they should draw to God and quicken in godliness, corrupting the children and family whom they should instruct. In short, this we learn by this point, that the woman is not man's guide, but his help; and those abilities which God hath given her are for obedience, not for government; the man being ruler and governor, but the wife is his helper and partner in the cares of the family. Assistance is her business, not chief command.
[6.] In not disposing servants or the estate without the husband's leave or consent. Servants: when Sarah thought herself wronged or despised by Hagar, yet she puts her not away till she had sought the husband's permission, and made her complaint to him: Gen. xvi. 6, 'Behold, thy maid is in thy hand;' before she could do nothing to her. But now as to the disposing of the estate there is a greater difficulty. Certain it is she may not take wastefully of her husband's substance to spend at her pleasure; but she is not utterly barred of works of mercy; for this duty lieth upon all: 'To communicate and distribute forget not.' And it is said of the good wife, Prov. xxxi. 20, 'She stretcheth forth her hands to the poor; yea, she reacheth forth her hands to the needy.' She hath not only some small pittance to give to the poor, but a larger bounty for the needy and deeply necessitous; therefore it is said, 'She reacheth out her hands;' that is, distributeth to them in a more plentiful measure. And we read, Luke viii. 3, that 'Joanna the wife of Chuza, Herod's steward, and Susanna, and many others, ministered unto him of their substance;' that is, supplied him with necessaries. Our Lord Jesus could have given them more than he received, but he would leave an example. Now whence this stream of bounty should be fed, whether of that which is personally their own and reserved in marriage, or by express leave and consent of the husband, as the Shumamite sought her husband's consent to entertain the prophet, 2 Kings iv. 8-10, or by general consent, when his heart trusts in her, and he referreth things to her discretion, or she being bound to show mercy as well as the husband, she has not so far a joint interest in the estate to convert some of it discreetly and wisely to holy and charitable uses; whether from one or all these, I will not now dispute. The discussion might do more hurt than good, because of the unseasonableness and the calumnies of evil-minded persons.
II. The grounds and reasons.
1. The law of nature written by God's own finger in the hearts of men. We read of those who were heathens, that they enacted a law and decree: Esther i. 20, 22, 'That every man should bear rule in his
[SER. XXVII.
own house; and that all the women should give honour to the husband, both great and small; and that upon the queen's not vouchsafing to come to the king when he sent for her, they thought it an example of an evil taint, and pernicious to their household power. Indeed both anciently and to this very day, great is the power of the husbands over their wives in Persia. Now shall heathens see that which christians do not?
2. God's ordination, which a holy heart dareth not disobey. Now God hath expressly commanded it in his word in the text; so Col. iii. 18, 'Wives, submit yourselves unto your own husbands, as it is fit in the Lord;' Titus ii. 5, 'To be obedient to their own husbands;' 1 Peter iii. 1, 'Likewise ye wives be in subjection to your own husbands.' And where not? A gracious heart will say, If God hath required me to be subject, I will be subject. They dare not enlarge themselves where God hath straitened them. The sight of God's will is instead of all reasons; as for their duty in general: 1 Thes. iv. 3, 'For this is the will of God, even your sanctification;' so for this particular duty of obedience to superiors: 1 Peter ii. 15, 'So is the will of God, that ye should put to silence the ignorance of foolish men.' Well, then, if God, who hath the power of disposing of his creatures, and who is to be obeyed in the person of the husband, hath commanded this, this silenceth all debates and mutterings to the contrary.
3. The natural imperfection of the woman. The apostle calleth her 'the weaker vessel,' 1 Peter iii. 7. Abilities of mind are not ordinarily so strong in her as in the man; and they have fewer opportunities than man hath for perfecting their natural parts; and they are not so able to provide for themselves, modesty not permitting them to go up and down in the world. Therefore though God would have them copartners with the man in the good things of this life, yet he hath entrusted the government in the hands of the man.
4. The manner and order of the creation. The woman was made after man, out of man, and for man. God formed man first, and then the woman out of him, and for man's good. This reason is urged by the apostle: 1 Tim. ii. 13, 'For Adam was first formed, then Eve;' 1 Cor. xi. 8, 9, 'For the man is not of the woman, but the woman of the man. Neither was the man created for the woman, but the woman for the man.' This noteth her subordination and dependence on him: 'After man;' therefore man must be superior.
You will say then, The birds and beasts should be preferred, for they were created before either.
Ans. The apostle speaketh of the same kind, not of diverse; but 'of man,' and not he of her. Therefore even in innocency was she subject to Adam, though then without grief and molestation: 'For man,' as appears from the end of the creation of the woman, which was to be a help and comfort to him; for whatever serveth to any end is lesser than the end for which it serveth.
5. From the woman's being first in the transgression; for this is a part of the sentence, Gen. iii. 16, 'He shall bear rule over thee.' There is little reason that the course settled in the creation should be changed after the fall; for the woman was first seduced, and then draweth her husband into the fellowship of the sin. Therefore God in effect telleth
VER 22.]
her, Since thou canst not rule thyself, meet it is that thou shouldst be put under the rule and power of another. The apostle deduceth this subjection from the same ground: 1 Tim. ii. 14, 'But Adam was not deceived, but the woman being deceived, was first in the transgression;' that is, Adam was not first deceived, but Eve; she was first cheated by the serpent, and so a cause and beginning of ruin on all mankind; therefore it is equal ever afterwards that the woman should obey the man, because the man perished by hearkening to the wife: her honour was first lost.
6. The inconveniences that would ensue if this subjection were taken away. There must be order in every society, without which there followeth division, and thereupon confusion; and a house divided cannot stand. Now the fittest to govern the family is the husband, who is the most worthy, being created after the image of God, and the woman after the image of the man. We see *pax est tranquillitas ordinis*; trouble the order of nature, and presently great inconveniences follow, thunders, earthquakes, inundations; so disturb the order of due subjection in a family, and then nothing but strife, clamours, mutual jealousies.
*Use 1.* Is reproof to several sorts.
1. Of all those frothy and profane wits who scoff at women's subjection, and make it a matter of unsavoury mirth. See how misbecoming christians this is, partly as it is a duty required by God. Should any of God's laws be made matter of laughter and derision to us? This is to make mock of sin, which is the guise of atheistical fools, Prov. xiv. 9; for if we scoff at the law that forbiddeth it, we make the transgression a mere matter of laughter. I am sure it weakeneth our reverence of God's precepts. Partly as it is a great duty which enforceeth all the rest. For our easier and shorter direction, the scripture compriseth all the duty of the wife in one word, 'submission;' as all the duty of the husband in the word 'love.' And what God intended for a help, shall we turn it into matter of laughter? Let the woman submit to her husband, and she will not stick at other duties; as, let the husband love his wife, and all family converse will be easy. Now should we strike at all conjugal duties, and stab them at the heart, as they do that weaken that reverence which belongeth to the fundamental duties, by making matter of sport of them? Once more, the occasion on which God revived this precept should intimate graver thoughts; for it was upon the woman's being first in the transgression which was the fountain of all our miseries. Now the remembrance of the fall of our first parents should check all profane and unsavoury mirth, rather than feed it.
2. It reproveeth those that dispute against it by manifold cavils; but no reasoning must be allowed against a plain and known duty. Therefore, to prevent these disputes, let me lay down two conclusions—
[1.] On the wife's part; no privilege of birth, parts, breeding, can exempt her from it. If she be a wife, whatever she be, she must be in subjection to her own husband. We cannot dispense with God's ordinance. She still ought to look upon her husband as one placed by God in a degree of superiority above her; and the law of nature, and the ordinance of God, and her own covenant, bind her to submission and
[SER. XXVII.
dutifulness to him. God hath not said, Such women shall be subject, and such not, but speaketh to all indefinitely: 'Wives, submit yourselves to your own husbands.' If any have peculiar gifts of wisdom and prudence, it is to make them the more serviceable, and to cover and supply their husband's defects; as Abigail did Nabal's.
[2.] On the husband's part; no personal infirmity, no frowardness of nature, no error in religion (1 Cor. vii. 13), deprives him of it. The husband's wickedness and disobedience to the gospel doth not lessen the relation, or vacate the duty belonging thereunto. No; rather the conscientious party is more strictly tied to a faithful discharge of their duty, to gain upon the other party. The relation is only loosened in case of adultery, and lawful divorce thereupon, Mat. v. 32, or wilful desertion, 1 Cor. vii. 15. In other cases you must bear your burden. If you object, They are unfit; you should not have chosen such to rule you; but having chosen them, you must assist them the best you can in a dutiful, not a masterly way.
3. It reproveth them that have no reason to allege but their own imperious and peevish humour causeth them to live discontentedly and disobediently in this relation; they stand in no awe of their husbands, and will not be subject. These live in plain rebellion and defiance of God's ordinance; and they should bethink themselves how it will stand with the profession they make of being christians, or what account they shall give in the judgment, when they are to pass their doom and trial, how they have glorified God in this relation; what they have done as wives for his honour.
4. It reproveth those husbands that by their own default lose their authority and dignity, and are themselves causes that their own power is lessened and diminished, either by their intemperance, behaving themselves as beasts rather than men, that they are altogether unfit to judge what is meet and good for the family; so that if the prudent wife did not contribute her assistance, all would go to ruin; or by their faulty easiness, giving way to evil; as Adam permitted himself to be seduced by his wife, and Jezebel's overruling her husband Ahab in the matter of Naboth's vineyard, which proved both the ruin of her, and her husband, and the whole family, 1 Kings xxi. 7, 22-24. It is true the husband is to govern not by fear, but by love. He is the image of Christ in governing his church, and the wife is not a slave, but a meet help; but this love should not be a snare to him. And it is true the wife should not be despised, for God saith to Abraham, 'Hearken to the voice of Sarah.' But there is a difference between hearkening to good counsel, and swallowing a temptation, and being driven to evil by the woman's imperiousness.
Use 2. Is to exhort wives to submit to their own husbands.
Here I shall take notice—(1.) Of the impediments; (2.) The motives.
1. The impediments.
[1.] Pride. When they think of their own birth, beauty, wisdom, beyond what is meet, and so take upon them more than they ought, contemning the husband's authority; but they should remember their duty dependeth not upon their birth, beauty, portion, but God's ordinance. On this is founded the husband's authority, and subjec-
VER. 22.]
tion of the wife, which neither can nor ought to be abrogated and changed by these accidental things. They should also consider that pride is no great sign of their worth, and these are soonest blown up, and it is conceit rather than solid worth, and that this motive of pride is from the devil to draw them into rebellion against God.
[2.] A defect of true love; for love maketh all services easy and cordial: Gen. xxiv. 20, 'Jacob's seven years seemed to him but a few days;' Ps. cxix. 167, 'My soul hath kept thy testimonies, and I love them exceedingly.' And it is so to a woman also; she that loveth will study to please, for love will always mind us of our duty. Therefore parents should not force their children to marry whom they do not love: Gen. xxiv. 57, 58, 'We will call the damsel, and inquire at her mouth.' Let them also take care of themselves, that they do not for honour or riches make choice of such husbands as they cannot love; and after marriage let them avoid all, even the lightest, causes of offence. Things glued together may be easily disjointed. God must be sought to keep up this love; especially let it not be weakened by impure and straggling thoughts.
[3.] Affectation of vanity; for a vain woman will never attend to these household duties which belong to conjugal subjection, but will either be gadding abroad to see and to be seen, affecting great pomp of living, as costly array, vanity of fashions, and other things than will stand with the profit of the family. The vain woman is described, Prov. vii. 12, 'Now she is without, now she is in the street, waiting in every corner.' Now they that are sick of vanities care neither for husband, children, nor family; and therefore let women watch against this evil. The apostle directeth them to adorn themselves in modest apparel, with shamefacedness and sobriety, 2 Tim. ii. 9.
[4.] Want of self-denial. Self-denial, as it maketh churches and kingdoms happy, so it maketh families happy, when every one in their place is willing to bear a part of the burden; this maketh us fit to serve one another; as the apostle: 1 Cor. x. 33, 'As I please all men in all things, not seeking mine own things, but the profit of many, that they may be saved.' So mutatis mutandis, proportionably should the christian wife say. When we can deny self-will and self-ends, no duties will be burdensome to us. Now self-denial is so essential to christianity, and, though it be troublesome to the flesh, bringeth such comfort and peace into our consciences, that no good christian should be without it; especially the woman, who by her state of life is not ordinarily exposed to public hazards, should not be without this character of Christ's disciples, self-denial.
2. Motives.
[1.] It is easier and safer to obey than to prescribe and direct, and more felicity is found in obedience than in commands; and in the event it is found more safe; as Zipporah, by obeying her husband in circumcising the child, saved his life, Exod. iv. 26.
[2.] It is better to give the husband occasion of thanksgiving than of complaining: James v. 9, 'Grudge not one against another, lest ye be condemned,' μὴ στενίζετε; especially in superiors: Heb. xiii. 7, 'Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may
[SER. XXVIII.
do it with joy, and not with grief: for that is unprofitable for you.' So in other relations God expecteth honour: Prov. xviii. 22, 'Whoso findeth a wife, findeth a good thing, and obtaineth favour from the Lord;' Prov. xix. 14, 'Houses and riches are the inheritance of our fathers, but a prudent wife is from the Lord.'
[3.] Your own peace, that your 'prayers may not be interrupted,' 1 Peter iii. 7.
[4] Honour to God. (1.) It takes away the reproach of the gospel: Titus ii. 5, 'Obedient to their own husbands, that the word of God be not blasphemed; that christian religion may not be thought to impose anything contrary to moral virtues. (2.) That gainsayers may be won to God: 1 Peter iii. 1, '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.'
SERMON XXVIII.
For the husband is the head of the wife, even as Christ is the head of the church; and he is the saviour of the body.—EPH. v. 23.
THE words contain a reason of the foregoing precept, both of the matter and manner of the duty. Why subject to their 'own husbands?' Why, 'as unto the Lord?' The reason is taken from the resemblance which the husband carrieth in family government to Christ.
In them observe three things—(1.) What the husband is to the wife; (2.) What Christ is to the church; (3.) The resemblance between the one and the other, 'Even as Christ.' There is a similitude, though not an exact equality in the case.
In handling of this scripture, we must first speak of Christ's relation to his church, and then of the husband's relation to the wife; for first we must consider the pattern before we can state the resemblance.
In the pattern two relations are mentioned; 'Christ is the head of the church, and he is the saviour of the body.' These titles which are given to Christ I shall speak of—(1.) Conjunctly; (2.) Separately and apart.
1. Conjunctly. Christ is both head and saviour; he is a head to rule and govern his people, and a saviour to help, succour, and protect them. The word head showeth the power wherewith he is invested to command, direct, and order the church. And the other word, saviour, implieth our benefit, and the good that we have by his government. He is such a saviour that he is also a head; such a head that he is also a saviour. It is obvious and easy to observe, in Christ's style and title, a mixture of words that imply power and sovereignty and also goodness and mercy; some that intimate privilege to us, others that bespeak duty and obedience; as Acts ii. 36, 'Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both lord and Christ.' He is Lord, supreme
VER. 23.]
governor, as well as Christ, an anointed saviour; not only a saviour to bless, but a lord to rule and command. As he saveth his people from sin and misery, so he will also govern them. And on the other side, Christ's dominion over the church doth tend unto, and is exercised in bringing about, the church's salvation. So Acts v. 31, 'Whom God hath raised up to be prince and saviour.' Still the compound notion and mixed representation of Christ's offices is offered to our serious consideration; for these two must not be divided, head and saviour, prince and saviour, lord and Christ.
[1.] To prevent mistakes and dangerous errors incident to mankind. Some on the one side look upon Christ as a lawgiver only, and not as a saviour, and so do not evangelise, but legalise Jesus; as the Samaritans had a temple, but they had no ark or mercy-seat; they turn christianity into a mere legislation, while they cry up the rule of the gospel and the example of Christ, but depreciate his merit and satisfaction, do not represent Christ as a fountain of grace. On the other side, some catch at comforts, but neglect Christ as head and lord. Surely a libertine yokeless spirit is very natural to us: Ps. xii. 4, 'We have said with our tongue, We will prevail, our lips are our own; who is lord over us?' The carnal world sticketh at Christ's authority. Nolumus hunc regnare: Luke xix. 14, 'We will not have this man to rule over us.' If he will come as a saviour, he shall be welcome; he may have customers enough for his benefits, for pardon and glory; but men cannot endure to hear of his laws and restraints, that he will be sovereign and chief: Ps. ii. 3, Disrumpamus loca, 'Let us break his bonds, and cast away his cords, say they.' The far greatest part of the world is turned libertine, if not in opinion, yet in practice; they would not be under command, and checked in their licentious course of living. They would have Christ as a saviour to bless them, but not as a head to rule and govern them, to require repentance, mortification, and strict walking, and such duties as the world looketh upon as harsh and severe. He must join both together, for Christ is the 'author of eternal salvation to them only who obey him.'
[2.] To make our faith more sincere and entire. It is not a sincere and entire faith, unless we receive Christ with thankfulness and love, as our dearest Lord and saviour, and with our dependence upon his merits, and there be gained a hearty consent of subjection to him as our sovereign Lord and head. We must take him to be what God hath appointed him to be, and accordingly be affected. Men love privileges, but disclaim duties; yet the consent of subjection is of the essence of faith. I remember the prophet saith, Hosea x. 11, 'And Ephraim is as an heifer that is taught, and loveth to tread out the corn; but I have passed over upon her fair neck: I will make Ephraim to ride; Judah shall plough, and Jacob shall break the clods.' It was their fashion to thresh their corn by treading it. Now the month of the ox that trod out the corn was not to be muzzled. Ephraim liked that work well enough, yet could not endure to harrow and break the clods. Now it is not a regular faith, unless you give Christ the pre-eminence in your hearts, as well as apply his benefits. Where Christ is a saviour he must be a head too. If he save you, neither sin nor Satan must lord it over you. He cureth the distempers of the heart as well as
[SER. XXVIII.
healeth the wounds of the conscience; and must recover and possess the heart as chief lord, as well as redeem us from wrath. Would you so divide these two offices, that Christ must redeem you, and Satan govern you? No; Christ will do both or none. In short, these two notions do help one another; his being a saviour doth sweeten our obedience and subjection to him; and when we look upon him as a lord, requiring such things at our hands, we must not neglect him as a saviour and fountain of grace. To take the law out of the hand of a mediator is very comfortable.
[3.] To help us in the matter in hand, namely, to conceive of the husband's power over the wife. It is an authority mixed with love; not magisterial and imperious, but a loving government. It is imperium benignum, a governing in love; not tyrannical and rigorous, but loving, gentle, and amiable; such as a wife may look upon as a mercy to herself, as well as a dignity to her husband. The authority must not be so managed as that the love should disappear; nor the love so shown as to disown the authority; as in Christ there is a mixed relation of head and saviour, his government is to do good to the body.
2. I come now to handle these titles severally, and I begin with that of a head, and observe—
Doct. That Jesus Christ is the church's head.
I. So it is said, Eph. i. 21, 'He is head over all things to the church.' He is over all things, but head to the church; the sovereign of the world, but in special relation to his people, as the head to the body: Col. i. 10, 'He is the head of the body, the church.' It is a similitude, but let us see what it importeth.
1. Oneness of nature between him and the church; for head and members suit. It was a monstrous image that was represented to Nebuchadnezzar in a dream, where 'the head was gold, the breast and arms of silver, the belly and thighs of brass, and the legs and feet, part of iron and part of clay,' Dan. ii. 32, 33. In every regular body there is a proportion and conformity, and so it is in the mystical body of Christ; because the brethren took part of flesh and blood, he took part of the same, Heb. ii. 14. The church hath such a head as carrieth conformity with the rest of the members. He and we have one flesh; and so the godhead, that was at such a distance from us, is brought down in our nature that it might be nearer at hand, and within the reach of our commerce. The same godhead is a fountain of grace, but not a fountain sealed. In our natures it is a fountain opened, and overflowing and overflowing for our comfort and use.
2. It implieth an eminency; for the head is the most eminent part of the body. As it is the noblest, so nature hath placed it nearest heaven. The very situation doth in a manner oblige the other parts to show their reverence. So Christ is the head of the church, infinitely of much more worth than the church, as being the only-begotten Son of God. Not man only, to carry a conformity with us, but God also, that he might be a fountain of life and grace to us: Ps. xlv. 11, 'He is thy God; worship thou him.' Christ reigneth in heaven with his Father, and from thence vieweth all the necessities of the body, and sendeth forth those influences which are needful to every particular member.
VER. 23.]
3. The head is the most illustrious throne of the soul; not only the seat of nerves and senses, but of the memory and understanding; so there is in Christ a fulness of perfection, enabling him to do all the duties of a head to such a great and necessitous body as the church is: Col. ii. 3, 'In whom are hid all the treasures of wisdom and knowledge.' They are in our head for the use of the body.
4. It implies authority and power to govern. His excellency giveth him fitness, but authority, right to rule and govern the church; to appoint officers, and to make laws that shall universally bind all his people. Christ pleadeth this right when he sendeth abroad his officers and ambassadors to proselyte the world, and to require them in his name to repent and believe the gospel: Mat. xxviii. 18, 19. 'All power is given to me in heaven and earth; go therefore and teach all nations.' He giveth them a commission to make disciples among all nations. The power of disposing all things concerning the church is originally in Christ.
5. It implieth a strict union between him and the church, such as is between the head and members in the natural body; which union is brought about externally by confederation, or visible owning the covenant, and professing faith in Christ Jesus our Lord: Ps. l. 5, 'Gather my saints together unto me, those that have made a covenant with me by sacrifice;' and Acts viii. 37, 'See here is water; what doth hinder me to be baptized?' And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.' Internally by the Spirit of Christ converting us to God: Rom. viii. 9, 11, 'If any man have not the Spirit of Christ, he is none of his. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall quicken your mortal bodies by his Spirit that dwelleth in you.'
6. Thence there resulteth a communication of influences; either—
[1.] Of common gifts to the ministers of the visible church, according to that part which they sustain in the body: Eph. iv. 7, 'But to every one of us is given grace according to the measure of the gift of Christ.' A common christian is to be discerned by common grace; for there is a superficial christianity as well as a real christianity, disciples in name, as well as disciples in deed. All that profess the faith, and are by visible covenanting adopted into Christ's family, are under a visible administration of the covenant of grace; and he giveth to common christians these gifts of the Spirit which he giveth not to the heathen world; as knowledge of the mysteries of godliness, abilities of utterance and speech about heavenly things, yea, some affection to these heavenly and spiritual things: Heb. vi. 4, 5, 'For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted of the good word of God, and the powers of the world to come;' and the stony ground received the word with joy, Mat. xiii. 20. But either this vanisheth by impatiency of the cross, or is overmastered by sensual inclinations. If it continueth, the affection is weakened by the cares, riches, and pleasures of this life, so that it bringeth nothing to perfection, Luke viii. 13, 14. This doth not prove us true christians, or really in God's special favour, but only visible and professing christians.
2 F
[SER. XXVIII.
[2.] Saving grace or spiritual life, and all those saving benefits which are given to the regenerate or real believers by the Spirit: 1 John iii. 24, 'And hereby we know that he abideth in us by the Spirit given unto us.' They have life, and growth, and strength, and saving influence from him, or from the sanctifying Spirit, that produceth and worketh in them life: Gal. ii. 20, 'The life that I live in the flesh, I live by the faith of the Son of God.' Growth: Col. ii. 19, 'And not holding the head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.' Strength: Eph. iii. 16, 'That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man.' This is undeniable; without him we can do nothing, John xv. 5. Through him all things, Phil. iv. 12. Nothing savingly, but all things acceptably.
7. It implies sympathy with his members; there is none of them hurt but it redoundeth to him: Acts ix. 6, 'Saul, Saul, why persecutest thou me?' All the injuries done to the body affect the head; the tongue will cry out when the toe is trod upon, You hurt me. So such a near conjunction is there between Christ and his members, that the wrong done to them is done to him; as, on the other side, the wrong done to Christ is done to the members of the mystical body: Ps. lxix. 9, 'The reproaches of them that reproached thee have fallen upon me.' As nature causeth all members to expose themselves for the preservation of the head, so the head is not unconcerned in the afflictions of his people; their afflictions are the afflictions of Christ: Heb. xi. 26, 'Esteeming the reproaches of Christ greater riches than the treasures of Egypt.' All that write maxims of policy acknowledge that the prince, being the head of the state, is united with his subjects, and their interests are common; he that offendeth the subjects wrongeth the prince. This was the reason that Seneca sometimes made use of to sweeten the cruel humour of the emperor Nero, and to instil clemency into the heart of that bloody prince, that he was head of the commonwealth, and that in pardoning others he was pitiful to himself, and in favouring his subjects he was kind to himself. And if we believe him, for a time Nero profited by his advice. If there came an offender before him in the flower of his youth, he pardoned him upon the account of the extravagancy of youth; if stricken in years, he pardoned his grey hairs, and left death the charge of execution; if he came of a good house, he respected his birth, and balanced the crime of the person with the services of his ancestors; if of an obscure family, he contemned the offenders, whose example could not prejudice the commonwealth; but if nothing else occurred, he pardoned him, and spared himself in the person of the delinquent, considering that he was head of all the people, and suffered by their loss. I have brought this to show you how reasonable it is to conceive that Jesus Christ, who is really united to all his members, and who liveth in them by his Spirit, and they in him by faith, should be sensible of the indignities and wrongs done unto them. Surely he that liveth in the faithful suffereth in all his members.
Use 1. If Christ be head of the church—
1. Then there is no other that can usurp and take this honour upon.
VER. 23.]
him. None can be the head of the church to whom the church is not a body. I ground this argument on the saying of the apostle, Eph. i. 22, 23, 'And gave him to be head over all things to the church, which is his body.' If the church cannot be said to be the pope's body, the pope cannot be said to be the church's head.
2. None can be a political governing head to the church universal but he who is a mediatorial head, of vital influence to them. I know the papists distinguish of these things, and ascribe one to the pope, and the other to Christ; but the scripture alloweth not this wall of partition. None can be the one but he must be the other. Whenever it speaketh of a political governing head, it speaketh also of a vital influential head: Eph. iv. 15, 16, 'May grow up into him in all things, which is the head, even Christ; from whom the whole body fitly joined together and compacted by that which every joint supplicth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying itself in love.' Of this, and no other kind of head, doth the scripture speak.
3. A ministerial, universal head, that shall give law to all other churches and christian societies; and if they depend not on him, shall be excluded from the privileges of a christian church. This is, as to matter of right, sacrilege; for this honour is too great for any man, and Christ hath appointed no such head, and therefore it is a manifest usurpation of his royal prerogatives to set up such a head to control his authority without him. And as to matter of fact, it is impossible, the church being scattered throughout all parts of the known world, which can have no commerce with such a head in matters essential to its government and edification.
Use 2. Let us make conscience of those duties which this relation bindeth us unto; for if Christ be our head, we must subject ourselves to him, and live by his laws. We preach him a lord: 2 Cor. iv. 5, 'For we preach not ourselves, but Christ Jesus the Lord.' And our business is to cry up Christ's lordship and sovereign dominion over souls: Col. ii. 6, 'As ye have received Christ Jesus the Lord, so walk ye in him.'
1. You must consent to his lordship. God hath appointed him, and the church hath appointed him, Hosea i. 11. God by authority, and the church by consent. We voluntarily acknowledge his dignity, and submit unto him.
2. This consent must be verified by our constant practice; for Christ is to be owned, not only in word, but in deed also: Luke vi. 46, 'Why call ye me Lord, Lord, and do not the things that I say?' It was a mockage when they cried, 'Hail, king of the Jews,' and spat upon him and buffeted him. Christ will not accept of empty and superficial compliments.
3. This practice and obedience must be such as will become so great a Lord: Col. i. 10, 'Walk worthy of the Lord unto all pleasing; that is, the Lord Christ. We must love him, and serve him, and please him in all things; not in a few only, which are not so cross to our minds and wills, but give up an entire universal obedience to all his laws, which are equitable and good, and enforced by the highest motives, and that with the uttermost of our power and strength.
4. You must obey him, not only in his own proper remedial laws, such
[SER. XXVIII.
as faith and repentance, which concern our recovery, Acts xx. 21, but grow complete in all the will of God. Without repentance our case is not compassionable; without faith we do not own our Redeemer, by whom we have so great a benefit; but also the whole moral law of God falleth with great authority on our consciences. Christ saith expressly, Mat. vii. 21, 'Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.' The reason is, because the kingdom of the Mediator is subordinate to the kingdom of God; and this new right of empire is cumulative, not privative; beneficial to us indeed, but not destructive of our duty to God.
5. We must not only mind the fundamental laws of entering into his kingdom, but all the rules and statutes which he appointed for the ordering of his house and family. Christ, that came to repeal the law of Moses, did set up ordinances whereby his church might be kept pure. All his laws concerning these must not be slighted; for his institutions do best preserve his honour in the world. Great charges are left: 1 Tim. v. 2, 'I charge thee, before God and the Lord Jesus Christ, and the elect angels, that thou observe these things;' 1 Tim. vi. 14, 'Keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ.'
Use 3. Is comfort to those that are in so near a relation to Christ. He is not only a governing head, but a quickening head; giveth life, and strength, and growth: Eph. i. 22, 'He filleth all in all.' He is not only a commanding head, but a compassionate head; is very tender of the members of his mystical body, sensible of the wrong done to him: Zech. ii. 8, 'He that toucheth you, toucheth the apple of his eye.' Injuries or benefits done to them redound to him: Mat. xxv. 45, 'Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not unto me.' He not only requireth work, but giveth a recompense; we shall fare as he did, and enter into his glory: John xii. 26, 'If any man serve me, let him follow me; and where I am, there also shall my servant be: if any man serve me, him will my Father honour.'
II. I come now to handle the second title, 'He is the saviour of the body.' He must do the part of a saviour as well as a head; and his dominion over the church is exercised in procuring her good and salvation.
Here I shall show you—(1.) The nature of this salvation; (2.) The manner, or the several ways by which Christ doth accomplish it.
First. The nature of it will be known by several distinctions.
1. The notion of a saviour is doubly applied—First, to him that preserveth that which is already made, that it may not perish and return into nothing, or to him that recovereth a thing that is lost out of a state of perdition. In the first sense it is taken Ps. xxxvi. 6, 'Thou savest man and beast;' 1 Tim. iv. 10, 'God is the saviour of all men, especially of them that believe.' There it is taken for the protection of God's daily providence, which the beasts are capable of as well as men, though it extendeth also to the highest angels, who are still preserved in their first estate by the goodness of God. Thus would Adam have been saved if he had kept himself in a state of innocency. The second acceptation is for the recovery of a thing lost;
VER. 23.]
SERMONS UPON ETHESIANS V.
thus a physician saveth a man, not by preventing the disease, but by curing it, when otherwise it would be mortal; or as a shepherd saveth a sheep that snatcheth it out of the mouth of the wolf or lion. As a prince that rescueth his captive subjects, and saveth them out of the hands of the enemy, so properly Jesus Christ is our Saviour; for 'he seeketh and saveth that which is lost,' Luke xix. 10. Our salvation is a recovery and restoration; we were by nature lost, and there is no way of recovery but by Christ.
2. That salvation is positive and privative. We generally take it in a privative sense and notion. If a person be delivered from an evil likely to befall him, we count him saved. So it is taken Luke i. 71, 'That we should be saved from our enemies, and from the hand of all that hate us.' There it importeth freedom from misery. But this would not content and satisfy Christ; he would also make us everlastingly happy: John iii. 17, 'God sent not his Son into the world to condemn the world, but that the world through him might be saved;' where it hath a positive sense. So 1 Peter i. 5, 'Ye are kept by the power of God, through faith unto salvation;' meaning thereby not only our deliverance from sin and misery, but our introduction into glory; as the Lord told Abraham, Gen. xv. 1, 'I am thy shield, and exceeding great reward.'
3. Salvation is either temporal or eternal.
[1.] Temporal salvation, when we are saved from the dangers incident to the present life. In this notion it is taken 1 Peter iii. 20, 'Wherein eight souls were saved by water;' which can be meant of no other than temporal salvation, for cursed Ham was one of them; therefore it is meant of safety from the outward judgment. I cannot say but that sometimes we have temporal preservation by the death of Christ. All our common mercies are the fruit of his mediatorial satisfaction. The world would not have stood so long as it doth, nor the wicked enjoy so many forfeited mercies, but in consideration of the death of Christ. But the great salvation which the gospel holdeth forth unto us is eternal salvation, Heb. v. 9, that body and soul may be eternally safe in those blessed mansions which he hath prepared for us. Freedom from the evils of the present life is ascribed to Christ. We need not build a temple, as the heathens did, Deo saluti, to the goddess of safety; when they were saved and delivered from dangers in their temples, they did offer sacrifices called salvation-offerings. No; 'Salvation belongeth unto the Lord,' Ps. iii. 8. Christians are taught to direct their praises and thanksgivings to a better object: Ps. lxviii. 19, 20, 'Blessed be the Lord, who daily loadeth us with his benefits, even the God of our salvation. He that is our God is the God of salvation, and unto God the Lord belong the issues of death.'
[2.] However, we have a better salvation to wait for besides the mercies of daily providence, even the enjoyment of God and Christ to all eternity; this is salvation, and this is blessedness. This is the end of our faith, 1 Peter i. 5. Better we had never been born if we have not an interest in this salvation. Alas! when the pageantry of this world is over, what will it benefit us to have had a little pleasure, honour, or greatness in this life? to be preserved from temporal dangers, when we are reserved to wrath and judgment to come? No; the eternal salvation is that from whence our Saviour is chiefly denomi-
[SER. XXVIII.
nated, and that we are to endeavour for and look after throughout our whole lives.
4. Eternal salvation is either begun or consummate. Salvation begun is attributed to the grace vouchsafed to us in this life; as the grace of justification or sanctification.
[1.] Justification: Eph. ii. 8, 'By grace ye are saved through faith, not of yourselves, it is the gift of God.' He speaketh of justification, which is principally by faith, and that salvation which is obtained in this life as soon as we are accepted in Christ and freed from the guilt of sin. So 2 Tim. i. 9, 'Who hath saved us, and called us with a holy calling; not according to our works, but according to his own purpose and grace, which he hath given us in Christ Jesus before the world began.' Then we are put in the way of salvation when we are adopted and taken into God's family.
[2.] Sanctification is the other branch of this begun salvation, and indeed a principal branch: Mat. i. 21, 'His name shall be called Jesus, for he shall save his people from their sins.' He hath his name and his office for that use; he doth not only save his people from trouble and temporal misery; yea, not only from hell and damnation, but from their sins; not only from the evil after sin, or malum naturale, which is contrary to our interest and happiness, but from malum morale, the evil of sin, which is contrary to God's honour and the subjection we owe to him. Christ came to save us from this mainly; which is to be noted against one sort of men, who place our salvation only in privileges and freedom from wrath and obligation to punishment, and scarce allow sanctification the place of an evidence. Oh, no! The chief part of Christ's salvation, and the great work and blessing of the Mediator, is to save us from our sins: Acts iii. 26, 'God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquity.' On the other hand, many expect pardon and heaven from Christ, and that he doth procure our peace with God, but then think that we are left to work out all the rest ourselves, and so lessen his sanctifying influence, as if it were not so necessary. See Titus iii. 5, 'He saved us by the washing of regeneration, and the renewing of the Holy Ghost.' It is a great part of his work to accomplish in us the things he requireth of us. That is salvation, to save us from the power of sin as well as the guilt of sin.
Hitherto we have spoken of salvation begun; the consummate and complete salvation is that in heaven, which is the chief good of the creature, and the mark we are to aim at; that which is always in the eye and hope of the godly; yea, which convinced men do so anxiously inquire after: 'What shall I do to be saved?' Acts xvi. 30. It is a state of perfect holiness and perfect blessedness; and woe unto us if we should despise and neglect it: Heb. ii. 3, 'How shall we escape if we neglect so great salvation?' It is salvation, great salvation, and so great salvation. Those that delight in their lusts, and despise it, what do they do but choose hell for their lusts' sake, and cast off heaven because they will not walk in the way, nor take the pains to get thither, and so wilfully deprive themselves of that life and happiness offered to them?
5. There is a typical saviour and a real Saviour. The people of God of old were mostly acquainted with the typical salvation. Their
VER. 23.]
hell was Egypt, their heaven was Canaan; and therefore Moses was their saviour, because he brought them out of Egypt, and Joshua their saviour, because he led them into Canaan; and their judges were saviours, because they rescued them out of the hands of their temporal enemies: Neb. ix. 27, 'In the time of their trouble, when they cried unto thee, thou heardest them from heaven; and according to thy manifold mercies, thou gavest them saviours who saved them out of the hand of their enemies.' But now the Saviour of the new testament was another manner of saviour, Heb. ii. 10. Jesus doth not free us from Egypt, but from wrath to come: 1 Thes. i. 12, 'To wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.' He doth not vanquish Anakims, but the devil; to deliver us from the hurt and fear of him: Heb. ii. 14, 'That through death he might destroy him that had the power of death, that is, the devil.' He doth not only lead us into Canaan, but into heaven, into a better land of promise.
6. There are some inferior helps or subordinate instruments which are called saviours; but the Saviour, or the original author of all salvation, is Christ. In temporal deliverances there are instruments which God raiseth up to favour his people and manage their cause against their enemies; as Obad. ver. 21, 'Saviours shall come up on mount Sion to judge the mount of Esau.' But now, as to spiritual and eternal salvation, Christ hath his apostles and messengers, who instrumentally save the elect: 1 Tim. iv. 16, 'Thou shalt both save thyself, and those that hear thee.' They are the instituted means, the occasion: Phil. i. 19, 'I know that this shall turn to my salvation, through your prayer, and the supply of the Spirit of Jesus Christ.' But now as to the original author, or principal cause of salvation, to Christ only, he is airtos, Heb v. 9, the cause; we translate it 'the author of salvation.' So Acts iv. 12, 'Neither is there salvation in any other.' So there are no other saviours but Christ only, either total, partial, or collateral. Not total; for none is like Christ, who is both God and man, and so a fit mediator: 1 Tim. ii. 5, 'There is one God, and one Mediator between God and men, the man Christ Jesus.' Not partial; for Christ saveth to the uttermost: Heb. vii. 25, 'Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.' We need not seek our salvation elsewhere; our salvation cannot be so divided that part should be sought of one and part of another, for then a man might be in part saved and in part damned, if one concur and the other doth not. Nor collateral; for in the work of reconciliation with God Christ stands alone; no other cause can be admitted to bear a part, or make his merit more full. As to the grace of impetration, it is clear there is no intercessor; his arm alone wrought salvation for us, Isa. lix. 16. But as to the grace of application, he employeth subordinate instruments; having laid the foundation by his death, by his word and Spirit he maketh us capable of salvation, and giveth us a right to it. But the institution is his, the blessing is from him; therefore, properly speaking, though ministers save, the word saveth, and baptism saveth, yet he is the Saviour.
Secondly, The manner, or the ways and means by which Christ doth
[SEC. XXVIII.
accomplish this salvation for us. Briefly three ways—satisfactione, merito, et efficaciu.
1. By way of satisfaction, because he saveth us from the guilt of sin, the curse of the law, and the eternal wrath of God, which are the lets and hindrances of our salvation, and could not otherwise be removed by us. So we are said to be saved by his blood: Rom. v. 9, 'Much more then, being justified by his blood, we shall be saved from wrath through him.' His blood was given as a ransom and atonement to God's justice. He did not only suffer in bonum nostrum, for our good; but loco et vice nostri, in our stead. He was made sin, made a curse for us, and suffered what we should have suffered if we had been dealt with in our own persons. This being an act of perfect obedience, the Father was satisfied.
2. By his merit, because he procureth to us the favour of God, and a right to all those blessings which are bestowed on the children of God. Christ's death is to be considered not only as a satisfaction for the breach of the old covenant, but as a merit by which the blessings of the new are procured for us, Heb. ix. 15. He doth not only redeem us from the curse of the law, but also doth purchase for us the favour and image of God, and eternal happiness, which is consequent thereupon: 1 Thes. v. 9, 10, 'For God hath not appointed us unto wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that whether we wake or sleep, we should live together with him.' Life was purchased, as well as death, and the curse disannulled.
3. By way of efficacy and power, because by his Spirit he doth effect and work in us all those things which belong to salvation. In scripture we are sometimes said to be saved by the death of Christ, and sometimes by the life of Christ; as Rom. v. 10, that is, by the satisfaction and merit of his humiliation, and by the power of his exaltation. He redeemed us before, and by his power he doth effectually apply it. This power is necessary with respect to the party to be saved, and the enemies of our salvation.
[1.] With respect to the party to be saved, which is man, who by a foolish obstinacy is apt to turn back upon his own mercy; and there needeth the power of God to gain his consent, as well as the merit and satisfaction of Christ to reconcile God unto us. There is a mighty power necessary to batter down our unbelief and obstinacy of heart, which is a wall of partition that divideth between God and us, as well as his righteous law which was broken by us; and therefore Christ is said to save us by a strong hand, Col. i. 13, and Rom. xi. 26, 'There shall come out of Sion the deliverer, and shall turn away ungodliness from Jacob.'
[2.] In regard of the enemies of our salvation, the devil, the world, and the flesh, whose assaults are so daily and assiduous, and the baits presented so pleasing to our flesh, that the power of God is engaged for our salvation: 1 Peter i. 5, 'Who are kept by the power of God unto salvation.' To keep alive and maintain God's interest in our souls, nothing else, and nothing less can do it.
Use 1. Let us come to Christ for salvation if he be a saviour; for this is his office. All men would be saved, why then is there no more resort and recourse to Christ? This title is not a title of terror and dread, but of hope and comfort. The gospel was appointed to give us notice of it: 1 John. iv. 14, 'We have seen, and do testify, that the
VER. 24.]
Father sent the Son to be the Saviour of the world.' Well, then, your first work is to see your necessity because of your sin and misery; for it is an awakening sense of our misery that maketh us prize our remedy. The news of a saviour is welcome to the lost sinner that is in danger of being damned in soul and body for ever. It is with every one of us as it was with Lot in Sodom, fire and brimstone were ready to consume the city; God sends an angel in mercy to him to pull him out, Gen. xix. 12, but he lingered and was loath to depart, ver. 16. Thus it is with every one of us; we are all by nature children of wrath, Eph. ii. 3, deserving the eternal wrath of God, which in a little time will be poured out upon us. Oh, let us not refuse our remedy, and neglect the help tendered!
2. Let us believe the truth of this salvation, and how worthy it is of our deepest thoughts: 1 Tim. i. 15, 'This is a true and faithful saying, and worthy of all acceptation, that Jesus Christ came to save sinners.' It is not a cunning and well-devised fable: nature will tell you there is a God, and scripture that Christ is the Son of God, and the Saviour of the world; and you have no reason to doubt of it, but to receive the gospel as a true word, considering what was foretold, how Christ demonstrated and evidenced himself to be what he gave out himself to be: Acts v. 31, 32, 'Him hath God exalted to be prince and saviour, to give repentance and remission of sins; and we are his witnesses of these things, and so is also the Holy Ghost, whom God hath given to them that obey him.'
3. Embrace this salvation in Christ's own way and upon his own terms; submit to his sanctifying work, that salvation may be begun in you; submit to his healing methods and terms, and entirely consent to his obedience: Heb. v. 8, '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 to all that obey him.'
4. Leave not this way till you have the evidence in yourselves: 1 John v. 8, 10, 'There are three that bear witness in earth, the Spirit, and the water, and the blood; and these three agree in one. He that believeth on the Son of God hath the witness in himself.' Oh, then, give yourselves to Christ, that you may be saved by him; and leave not waiting on Christ till your hearts can rejoice in him as your Lord and Saviour.
SERMON XXIX.
Therefore as the church is subject to Christ, so let the wives be to their own husbands in every thing.—Eph. v. 24.
HERE the apostle inferreth the conclusion from the foregoing argument.
In the proposal of this conclusion two things are considerable—
1. The manner how this subjection is to be performed, 'As the church is subject to Christ.'
[SER. XXIX.
2. The extent; unlimited, 'In everything;' that is, in everything that is lawful and belonging to her duty. Certainly those things which hinder our due subjection to God and Christ are excepted; as the apostle in another case, 1 Cor. xv. 29, 'When he hath put all things under him, it is manifest that he is excepted that hath put all things under him.' There are cases excepted by a superior law. In Luke xiv. 26, it is said, 'If a man hate not father and mother, wife and children, he cannot be my disciple.' We still go on with the pattern. The point is this—
Doct. That those that belong to Christ as his people do willingly and sincerely subject themselves to his government.
I speak of the regenerate and true members of the church. Others are subject to him outwardly; they sincerely.
1. Let us state the nature of the subjection of the church to Christ.
2. Give the reasons of it.
In stating the subjection to Christ, we must consider—(1.) The foundation; (2.) The nature; (3.) The properties of it.
First, The foundation is Christ's authority. The primitive sovereign is God; the sovereign by derivation is Christ the mediator, in his manhood united to the second person of the godhead. He is Lord, not as creator but redeemer, which kind of authority accrueth to him by his own merit and purchase: Rom. xiv. 9, 'For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.' It was the fruit and consequent of the humiliation of the Son of God. And also by God's grant: Acts ii. 36, 'Therefore let all the house of Israel know assuredly that God hath made this same Jesus both Lord and Christ;' made, that is, appointed or ordained. Concerning it observe two things—
1. It is superadded to the former sovereignty and dominion, which Father, Son, and Holy Ghost had as creator. This new dominion and sovereignty is not destructive of the former, but accumulative. It did not abolish God's right by the creation, for that continued still, and will continue whilst man receiveth his being from God, and the continuance of his being by providential preservation. This therefore is superadded to the former by the new title of a redeemer: Rev. v. 12, 'Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.' This authority is derivative, and cannot be supreme, but subordinate. Though Christ's office as head of the church be the greatest and highest that ever was, above all angels and creatures, next to God, therefore Christ's place upon his investiture and solemn inauguration was at the right hand of the eternal throne of God, yet it is derived from God, and referred to him. Derived from God; for this power was given to him: Mat. xxviii. 18, 'All power is given to me in heaven and earth.' A power to make new laws, which shall be the rule of man's duty and God's judgment. And it is referred and subordinated to God: Phil. ii. 11, 'That every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.' The supreme right of governing is still in God, and subjection to him is not vacated, but reserved and established on more comfortable terms.
2. This authority and dominion which the Redeemer is possessed of
VER. 24]
is comfortable and beneficial to us; and the end and effect of it was our cure and recovery. God had a full right to govern us, which could not be disannulled by man's sin; and it was so great that it cannot be greater: but it was not comfortable to us fallen and alienated from God; for it was such a right as a prince hath over his rebels to punish them. We renounced God's service, and forfeited that interest which we had in his gracious government. Therefore was this new interest set on foot to save and recover us to God, that his right in us and over us might be comfortable to us; therefore Christ's government and authority is spoken of in scriptures as medicinal and restorative, such as conduceth to make peace between God and man, that we may again enjoy his favour: Acts x. 36, 'The word which God sent to the children of Israel, preaching peace by Jesus Christ, who is Lord of all.' Also to reduce men to the obedience of God: Acts v. 31, 'Him hath God exalted with his right hand, to be a prince and saviour, to give repentance and remission of sins.' This new Lord hath made a new law of grace, which is propounded as a remedy for the recovering and restoring of the lapsed world of mankind to the grace and favour of God, and their duty and obedience to him, granting thereby free pardon and right to blessedness to all that sincerely repent and believe in him; which consideration doth mightily enforce obedience, because it is a beneficial law we are under.
Secondly, The nature of this subjection. It consisteth of two things—
(1.) Our willing and hearty consent to become subjects to Christ;
(2.) Our actual obedience to his commands.
1. Our willing and hearty consent to become subjects to Christ. This is the same with our being christians, when we yield up ourselves to Christ to become his people: 2 Cor. viii. 5, 'But first gave their ownselves to the Lord, and unto us by the will of God;' Rom. vi. 13, 'Neither yield ye your members as instruments of unrighteousness unto sin; but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.' When the will consenteth, they are christians. And it is solemnly done in baptism, when God is taken to be our God, and we give up ourselves to be his people; and when Christ is taken to be our saviour, we give up ourselves to be his members and redeemed ones, and we take him as our chief governor, giving up ourselves to be his subjects. Mark the phrases: Exod. xx. 3, 'Thou shalt have no other gods before me.' John v. 12, 'He that hath the Son hath life.' It importeth accepting, receiving, owning Christ as our Lord and redeemer. What the having God for our God doth imply, that having Christ for our Lord and redeemer doth imply also; that implieth subjection and dependence, so doth this; so that this subjection is necessary to christianity itself, or our entering into the covenant of grace.
2. Actual obedience is the fruit of it; and it implieth the strict and ready performance of all commanded duties, for therein we show the reality of our consent: Rom. 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?' Mark, he doth say, His servants ye are whom ye obey; not whom you consent to obey: certainly that is our lord and master upon
[SEC. XXIX.
whom we bestow our service, time, and obedience. God's servants are so, not only by consent or open profession and express covenant, but it is verified and made good by a constant continual obedience. They do not only make covenant, but keep covenant with God. Besides consent, there is practice, or strict obedience to all the duties required of them.
Thirdly, The properties of this subjection and obedience.
1. It is a willing subjection and obedience: Ps. ex. 3, 'Thy people shall be a willing people in the day of thy power.' They voluntarily submit themselves to the Son of God as their prophet, lord, and sovereign. There is a passive subjection and a voluntary submission. A passive subjection; so all creatures at all times are under the power of the Son of God and our redeemer; and amongst the rest, the devils themselves, though revolters and rebels, are not exempted from this dominion; he hath a ministry and service for them to do, as well as the good angels: Phil. ii. 10, 'That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth.' But then, by voluntary submission, those only are subjects, and admitted into his kingdom, who wholly and willingly give up themselves to God their redeemer, that they may be saved on his own terms, and in the way that God hath appointed. The devil and wicked men are his subjects against their wills; whether they will or no they are subject to him; but all Christ's people are his by their own consent, to be guided and ordered by him. And as the subjection is voluntary, so is the obedience and service, which is the fruit thereof. It is not enough compulsorily to render Christ some unwilling services, but their obedience must be willing, ready, pleasant: 1 John v. 3, 'For this is the love of God, that we keep his commandments, and his commandments are not grievous.' It must be done not only out of a sense of his authority, but out of love to him. Many may do what he commandeth, but they had rather leave it undone; they have no delight in the work; this doth not become subjection to Christ. A beggar is glad of your alms whether you give it with a good or ill will, because he needeth it; but Christ hath no need of you and your service. We give it to him, not because he needeth it, but because he deserveth and requireth it; and so it must be voluntarily, not by constraint or fear, but love.
2. It is a thankful subjection and obedience. The design of God in the work of redemption was to lay a foundation of the highest thankfulness; therefore the obedience to our redeemer must be a thankful obedience. A mere law, as a law, requireth obedience; but a benefit, as a benefit, requireth thankfulness. Therefore the gospel, which is called 'a law of faith,' Rom. iii. 27, requireth obedience; and as it is a benefit (1 Tim. vi. 2, 'Partakers of the benefit'), the greatest that can be given to mankind, requireth thankfulness. Join both notions together, and then you will see it is a thankful obedience we are called unto. Thankfulness doth not discharge us of obedience, but constrain us to it most powerfully and sweetly. The first subjection is an act of gratitude, as well as an acknowledgment of Christ's sovereignty and power: Rom. xii. 1, 'I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living
VER. 24.]
sacrifice, holy, acceptable to God, which is your reasonable service.' Christ was made a sin-offering and we a thank-offering. Our constant obedience is a thankful return of God's love: 1 John iv. 19, 'We love him, because he first loved us;' 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 which live should not henceforth live unto themselves, but unto him which died for them, and rose again.' Love is at the bottom of all our duties. Duties are best sweetened by love.
3. This subjection must be constant unto the death: Rev. ii. 10, 'Be thou faithful unto the death, and I will give thee a crown of life.' Faithfulness relateth either to a trust committed, and so we are to use all the gifts given us by God to his glory. With respect to God's free giving, they are dona Dei, gifts of God freely bestowed. With respect to our receiving or using, so they are tabenta nostra, talents put into our hands faithfully to be employed by us for his use and service. As when money is given to a beggar, we expect nothing from him, but when money is delivered to a factor, we expect a faithful improvement of it; so, 'Be thou faithful to the death;' still employ your time and strength for God. Some are thankful for a gift, but unfaithful in a talent. Or else faithfulness relateth to a covenant made with Christ, or our truth plighted to him in baptism; so, 'Be faithful;' that is, stand to your baptismal vow and engagement. A breach of God's law, as a law, is disobedience; but a breach of his covenant is treachery, or a violation of our faith so solemnly engaged to him. Lastly, the word implieth trials; it is easy to be good in the absence of temptations; but we are not said to be faithful till we are thoroughly put to trial. When we cast off our fidelity to Christ, either for some great earthly hope, or shrink out of some great fear, we are not faithful to Christ. Now no other term is assigned but death; for then our trial is over, and till then we must keep up our subjection to him whatever it costs us; for we must not measure our obedience to him by temporal accidents. No; his will must be our constant law and rule, not our own interests; and we must deny ourselves to please Christ or else we may be said to be good for a while, but not faithful when we are put to it.
4. Our subjection must be dutiful, and with great reverence. We serve a lord that is not to be dallied withal, and therefore we must not serve him by the by, and with a little superficial service, or such as the flesh can well spare, but with all our soul, might, and strength: Heb. xii. 28, 29, 'Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably, with reverence and godly fear: for our God is a consuming fire.' Mark how he inferreth the duty from our receiving the kingdom; that is, our submitting to the power and laws of this new sovereign, God the redeemer. There are some that refuse the kingdom: Luke xix. 14, 'We will not have this man to reign over us.' Others receive the kingdom; that is, submit themselves to Christ as their king and lawgiver by a voluntary submission to him; which is either a duty: John i. 12, 'To as many as received him, to them gave he power to become the sons of God;' or a benefit: Col. i. 13, 14, 'Who hath delivered us from the power of darkness, and hath translated us into the kingdom of
[SER. XXIX.
his dear Son: in whom we have redemption through his blood, the forgiveness of sins.' Now these that have thus received the kingdom, what are they to be and do? To serve him with reverence and godly fear. Having submitted to his power, they must actually obey his laws, and that with great care and exactness. A boldness in sinning and a coldness in duty is a great depreciation of his majesty; and the reason is, because no terror is comparable to his frowns, no comfort comparable to his smiles, or a sense of his love. The former the apostle meaneth, for our God is a 'consuming fire.' Some corruption remaineth in the faithful, and we need holy fear to guard our love; and therefore there must be a constant care to please him; such a walking as Christ may accept, and we may not lose the comfort of the grace of the new covenant.
5. Our subjection must be universal and unlimited, having respect to all his commandments, Ps. cxix. 6, and Col. iv. 12, 'Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you, that you may stand perfect and complete in all the will of God.' It is not enough to do some things required by Christ, but the church must be regulated by him in all things. It was a saying of Calvin, Si dimidio Christi contenti essemus, facile transigeremus omnia—If we would be contented with a little of Christ, we should soon despatch our business. The world will yield to a little of Christ; they will prize his name when they neglect his office; they will embrace the outward form of his religion when they hate the power; they will value and esteem and desire his benefits, but they despise his laws; they will attend upon external duties, but neglect private or inward acts of grace; they will seem to acknowledge the general duties, but as to particulars questioned or assaulted in the age they live in, they desire to be excused; but a gracious heart reverenceth everything that carrieth the stamp of Christ upon it, and in everything desires to submit to him. I confess, where men are not convinced of particular duties they may be accepted of God, where they are faithful in the general and unquestionable duties; but we cannot say so of them who blind their eyes out of malice and prejudice.
II. I shall give the reasons of it; though they be evident already in stating the nature of this subjection, yet I shall add more.
1. Because obedience is the best impression or stamp of our religion upon us. In the christian religion Christ is set forth, not only as our lord and ruler, of sovereign authority, but also a perfect pattern and example commended to our imitation. This reason is urged by the apostle: Heb. v. 8, 9, 'Though he were a son, yet learned he obedience by the things he suffered: and being made perfect, he became the author of eternal salvation unto all them that obey him.' Christ's submission to his Father in the hardest duties, and his obeying him at the dearest rates, is made one ground why obedience is required of us, that head and members may be all of a piece: Phil. ii. 8, 'He became obedient to the death, even the death of the cross.' Though he was God, equal with the Father, and so above all law given to man, yet did he take upon him the yoke of obedience, and submitted not only to the same laws that we are governed by, but also to the special law of a
VER. 24.]
463.
mediator, to undergo a shameful, painful, and accursed death. That which was most remarkable in his sufferings, and in the whole course of his life, was obedience. Now this is true religion, to imitate what we worship, and to obey Christ as Christ obeyed God. What better expression of gratitude can we show to him who was consecrated through grievous afflictions, and unknown pains and sufferings, to the end that he might be our faithful and compassionate high priest? This doctrine laid to our hearts will bring forth the like obedience and affection towards him that he showed to the Father for our sakes.
2. This obedience is the qualification of those that shall have benefit by Christ. That is evident in the same chapter: ver. 9, 'He is the author of eternal salvation to those that obey him.' On the contrary, vengeance is threatened on those 'that obey not the gospel,' 2 Thes. i. 8.
But you will say, If this be so, then what is become of faith and repentance, which everywhere in scripture are said to give us title to the privileges of the gospel?
I answer—Obedience is sometimes taken largely, and sometimes strictly.
[1.] Largely, as comprehending both faith and repentance, and other duties required of us in the gospel; and so faith and repentance is a part of obedience, as well as those other duties that God by that name hath commanded; for God, that hath commanded us to live holily, hath required of us also to repent and believe in Christ; and so repentance is obedience and faith obedience. Faith is so called in many places: Rom. x. 16, 'But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?' So Rom. i. 5, 'We have received apostleship for the obedience of faith among all nations;' Rom. xvi. 26, 'The mysteries of the gospel are made manifest for the obedience of faith;' that is, that we may submit ourselves to God through Christ. So Acts vi. 7, 'Many of the priests were obedient to the faith;' that is, entertained the belief of the gospel. So repentance is obedience; for often impenitency is opposed to obedience: Isa. i. 19, 20, 'If ye be willing and obedient, ye shall eat the good of the land: but if ye refuse and be rebellious, ye shall be devoured with the sword; for the mouth of the Lord hath spoken it.' Thus it is taken largely.
[2.] Strictly, as it is distinct from faith and repentance; and so we say that our right to the privileges of the gospel is begun by faith and repentance, and continued by new obedience. Yea, we say further, that obedience may be taken either for the first consent and purpose of subjection to Christ; and so it is the same with faith and repentance, or entering into covenant with God; or it may be taken for our actual performance of the duties required by Christ, and so it is a fruit of faith and repentance.
(1.) The consent of obedience is implied in the nature of faith and repentance; as in the marriage covenant we consent to the duties belonging to that relation. That it is implied in the nature of repentance is plain, because it is a turning from sin to God. Now none are turned to God in heart but those that are ready and willing to obey him. For faith, take it for assent to the doctrine of the gospel, it is the sum of things to be believed and done. We believe the command-
[SEC. XXIX.
ments, as well as the mysteries of salvation: Ps. cxix. 66, 'Teach me good judgment and knowledge, for I have believed thy commandments;' that is, we believe that they are of God, and require our obedience. Now though laws are not presently obeyed because we believe them to be the king's laws, yet that belief is a sense of our obligation to obey. Consider the gospel in the form of a covenant: Acts ii. 41, 'They received the word gladly.' Now the word and covenant of God offereth privileges for our happiness, and requireth duty for our work; we assent both to the one and the other, and so subjection is implied. Take it for our acceptance of Christ; so we receive him as Lord as well as saviour: Col. ii. 6, 'As ye have received Christ Jesus the Lord, so walk in him.' With a hearty consent of subjection to him, as well as to enjoy the privileges and immunities of his kingdom. Take it for our dependence and reliance on God's mercy; still they are joined: Ps. cxix. 166, 'Lord, I have hoped for thy salvation, and done thy commandments.' It is presumption to look for a thing in a way wherein God will never grant it. A man that sinneth away his peace can have no more confidence in Christ than one that goreeth and woundeth himself can expect to be without pain.
(2.) Take it for actual obedience; without it naked faith is of little use to seal and confirm our great privileges to us. Therefore, saith the apostle, 'Can faith save him?' James ii. 14; that is, naked faith, destitute of obedience. Therefore when the scripture saith, 'Believe, and thou shalt be saved,' the meaning is, believe so as faith may produce its proper fruit; as he that is to entertain a king will make reckoning of his train. There is no getting rid of doubts and fears till faith produce this subjection to Christ.
Use. To persuade all to subject yourselves to Christ, if you would not be such members of the church as a wooden leg is of the body, but firm and living members.
1. Consider whom it is we call you to obey: Jesus Christ, who—
[1.] Hath sovereign authority to command, as he gave good evidence in the days of his flesh; for the whole course of nature obeyed him: Mat. viii. 27, 'What manner of man is this that even the winds and seas obey him?' These are creatures that seem less liable to check and control, yet they retreat at his rebuke, and lay down their proud blasts and waves. The angels are all at his beek; the good angels ministered to him in his lowest estate. If we expect to be like them for privileges, we should be like them for duties also. The bad angels: Mark i. 27, 'For with authority commandeth he even the unclean spirits, and they obey him.' Now shall winds and seas, angels and devils, obey Christ, and shall man refuse his empire and sovereignty? Oh, yield up yourselves to the Lord, and stand out no longer.
[2.] This Jesus is your saviour, and shall he not be your Lord? He that obeyed even to the death for your sakes that you might be made righteous, Rom. v. 19, bore that wrath that was due to his people for their disobedience, let him command what he will, you should not grudge at it.
[3.] It is Christ who hath set us so perfect a copy, and first obeyed himself, and put his own neck under the yoke, that we might obey him the more patiently. Now would Christ come down from heaven to set us a
VER. 24.]
pattern, he that was God's equal would be his subject, and will you refuse the obedience to which Christ himself hath submitted? He became a living precept to us, religion exemplified, a visible commentary upon God's laws. Now the disciple is not above his lord, John xiii. 14. Christ hath performed all that was enjoined him to do and suffer; therefore let us imitate him in his humility, self-denial, cheerfulness, and delight to do the will of God.
2. Consider wherein we are to obey him; in things just and equal, He doth not burden us with needless laws, which have no respect to our good and safety. Besides the great remedial laws of faith and repentance, which are necessary to our recovery to God, what hath he required of us but 'to live soberly, righteously, and godly in this present world?' Titus ii. 12. Soberly with respect to ourselves. He that liveth holily hath much the sweeter life than he that liveth sensually, and walloweth in all uncleanness and excess. Righteously with respect to our neighbours, without which the world would be a den of thieves, or a public stage whereon to act all manner of villany, and we could have no security of anything we have. We would have others live justly and peaceably with us, and what more just and equal than to do so ourselves, to give every one his due, and supply them that need? So godly, loving God, trusting in God, delighting ourselves in God, and worshipping him according to his own order, and entertaining a constant communion with him by prayer and praise. These duties bring their own pleasure and sweetness along with them. Now, as Nauman's servant reasoned, 2 Kings v. 13, 'If the prophet had bid thee do some great thing, wouldst thou not have done it? how much rather when he saith to thee, Wash and be clean?' So in this case; when such necessary things are required of us, should not we seriously set about them?
3. Consider why this obedience is required. Christ doth not rule us for our hurt and ruin, but for our conduct. His conduct and government is to lead us to eternal life, and when you disobey him, you forsake your own happiness. The pilot governeth the ship to bring it to its haven, the physician governeth his patient to procure his health, the father governeth the children for their better education, the husband governeth the wife for her benefit; so doth Christ govern the church, that he may make it a glorious church. It is for your happiness: Isa. i. 19, 'If ye be willing and obedient, ye shall eat the good of the land;' Exod. xix. 5, 'Now therefore if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people.' In short, obey him, and he will give you his Spirit: Acts v. 32, 'So also is the Holy Ghost whom God hath given to them that obey him.' Obey him, and he will give you peace of conscience: Mat. xi. 29, 'Learn of me, for I am meek and lowly, and you shall find rest to your souls.' Obey him, and he will give you glory and eternal salvation: Rom. ii. 7, 'To them who, by patient continuance in well-doing, seek for glory, and honour, and immortality, eternal life.'
Use 2. To persuade the people of God to live in a more perfect and exact obedience to his will.
1. It is more perfidious for you to disobey him, that have given up yourselves by a serious covenant made with God, renouncing sin, and
Qu. 'comfort'?—ED.
2 G
[SER. XXIX.
devoting yourselves to the will of God: 1 Peter i. 14, 'As obedient children, not fashioning yourselves according to the former lusts in your ignorance;' 1 Peter iv. 2, 'That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.' This covenant and promise of obedience you have often renewed at sacraments and at other times, and shall all these bonds and cords be too weak to hold you to your duty?
2. You have received the sanctifying Spirit, and begun this work: 1 Peter i. 22, 'Seeing ye have purified your hearts to the obedience of the truth.' He is become a principle of life to you, and therefore it is more unnatural for you to sin: 1 John iii. 9, 'Whosoever is born of God doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God.' Others offer violence to their duty, but you to your nature.
3. You make a profession of being in relation to Christ as your Lord, and therefore you should live in a strict obedience to his holy will: Luke vi. 46, 'Why call ye me Lord, Lord, and do not the things which I say?'
4. You know what the will of God is more than others, and therefore, if you disobey it, you will be beaten with many stripes: Luke xii. 47, 48, 'And that servant which knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes; but he that did not know, shall be beaten with few stripes.'
5. You have found him a saviour; and therefore you should not stick to obey him as a lord. You have tasted of his mercy, and how gracious he is, 1 Peter ii. 3, not only in your first conversion, when he called you and passed by others, but in his daily rewarding bounty, having found the comforts and benefits that attend a course of obedience: Ps. exix. 165, 'Great peace have they that love thy law.' Therefore you should be more eminent in serving the Lord. Upon all these considerations you should more watch against sin, and be more exact in the service of Christ.
We have seen the pattern; Christ the pattern of the husband's pre-eminence, the church the pattern of the wife's subjection. Now it is easy to accommodate these things.
First, The husband is the head of the wife.
1. As the head is more eminent than the rest of the members of the body, so there is an eminency and superiority in the husband because of his sex: 1 Cor. xi. 3, 'The head of the woman is the man, and the head of the man is Christ, and the head of Christ is God.' Man is superior in dignity and authority, as the head is above the body.
2. As the head hath power over the body to rule it and direct it, so it noteth his authority and power of government.
3. As the head is the seat of the senses and understanding, so the husband should be furnished with some complete measure of knowledge and prudence: 1 Peter iii. 7, 'Likewise ye husbands dwell with them according to knowledge,' as a man of knowledge, that they may not only be able to know their own duty, but instruct their wives: 'Let them ask their husbands at home,' 1 Cor. xiv. 35; and he is called 'the guide of her youth.'
4. The husband hath such a power over the wife as the head hath
VER. 24.]
over the members. We must not forget the near connection that is between head and members; that the wife is his own flesh; the authority is so mutual, that the wrong that is done to her is done to himself.
Use 3. Direction to husbands.
1. They ought to resemble Christ, whose image they bear—
[1.] In other things as well as in point of superiority; holiness, self-denial, love, and all sorts of duty. Look, as it aggravateth the faults of magistrates, dixi, dii estis, 'I have said ye are gods,' Ps. lxxxvi. 2. God hath put the image of his superiority upon them; but if those be not the image of his wisdom, purity, and holiness, they join together the image of God and a beast, a drunken god and a wanton god. So the husband is head of the wife; but if the husband be ignorant, furious, frothy, incontinent, intemperate, little of Christ will be seen in him.
[2.] In using and employing their dignity and power suitable to the ends of their relation. Christ, that is the head of the church, is also the saviour of the body. In some sense he treateth his mystical body with more kindness than the natural: Rom. xiv. 3, 'He pleased not himself;' Heb. x. 5, 6, 'Wherefore when he cometh into the world, he saith, Sacrifices and offerings thou wouldst not; but a body thou hast prepared me: in burnt-offerings and sacrifices for sin thou hast had no pleasure.' Therefore he gave his own natural body as a sacrifice: ver. 10, 'We are sanctified through the body of Christ once offered for all.'
2. If the husband, by being the head of the wife, bear Christ's image, then this image must not be defaced nor despised.
[1.] Not be defaced by the husband by impertinent commands. If they would have that submission and respect from inferiors, they must carry their government prudently and lovingly. Then it is most a similitude of Christ's authority over the church; Christ doth not burden his church with needless laws.
[2.] Not despised by the woman. All superiors have a piece of the image of Christ put upon them, therefore they must not be contemned by their inferiors, lest thereby they despise and contemn the image of God. If Jacob could say, Gen. xxxiii. 10, 'I have seen thy face, as though I had seen the face of God, and thou wast pleased with me;' he saw God in his kindness and reconciliation; so here.
Secondly, The wife's subjection, 'As the church is subject to Christ.' Where observe the manner—(1.) Negatively, not merely for their own ease, peace, and credit, but in conscience of and respect to that dignity God hath put on her husband. He hath placed him above her. (2) Positively.
1. It is a righteous subjection, not a slavish, but so as that her authority may be kept up over her children and servants.
2. It must be a willing subjection, not grudging; either obeying the harder commands, or avoiding them with humility and reverence.
3. It is a dutiful subjection, for so is the church to Christ out of gratitude, and this in a sweet loving way.
Now, for motives to stir you up to this duty, consider—(1.) It is necessary; the same obligation which is upon the church to obey
[SER. XXX.
Christ lieth upon the woman to obey her husband. (2.) It is profitable; as for the church to be subject to Christ, so for wives to be subject to their husbands.
SERMON XXX.
Husbands, love your wives, even as Christ also loved the church, and gave himself for it.—Eph. v. 25.
In all exhortations the balances must be kept equal, that we may not too much depress one party and extol and lift up the other. Therefore in one scale the apostle puts the duty of the wife, in the other the duty of the husband. We are very inquisitive what others should be and do to us, but overlook what we ourselves should be and do to others. The apostle is more just and equal. The inferiority of the wife to the husband must not be so pressed and urged as if the man were under no relation to her, and owed her no duty and respect. No; religion provideth a recompense, that there may be an equality, and establishes the duty of the husband to the wife, as well as the duty of the wife to the husband, as a compensation of her submission. There is on his part required love: 'Husbands, love your wives,' &c.
In the words we have—
1. A precept, 'Husbands, love your wives.' As the woman is bound to obedience, so the man to love.
2. The reason, taken from Christ's example, 'Even as Christ also loved the church, and gave himself for it.' Where take notice of two things—
[1.] The inward affection, he 'loved the church.'
[2.] The outward effect and demonstration of it, he 'gave himself for it.'
The text will give us occasion to speak of two things—
(1.) The love of the husband to the wife.
(2.) The love of Christ to the church. For the first, let us fix this point—
Doct. That husbands must love their wives with a sincere and tender love.
1. Let us state this love which is due from the husband to the wife.
2. See by what reasons it may be enforced.
I. In stating and defining this love, I will take notice—(1.) Of the general nature of it; (2.) The degree; (3.) The effects.
First, The general nature of love is the delectation and complacency of the heart in the party loved, from whence followeth a desire of their good, and a seeking and promoting of it to the uttermost of our power. So the husband must love the wife, that his heart may cleave to her, and take delight in her; as it is said, Gen. xxxiv. 19, 'The young man had a delight in Jacob's daughter.' Then when the heart
VER. 25.]
is thus inclined, their good is desired; and not only so, but there is an endeavour to the uttermost to procure it and bring it about; this is love, for love is seen by labour: Heb. vi. 10, 'God is not unrighteous to forget your labour of love.' This love must be operative, as Christ loved the church; not in word, but in deed; and therefore love must incline them to do all the good they can, both in soul and body. They must be as careful for their good, as Christ was of his church's benefit.
Secondly, The degree.
1. There is a common love which belongeth to believers of either sex, as brothers and sisters in Christ: John xiii. 34, 'A new commandment give I unto you, that ye love one another; as I have loved you, that ye also love one another.' That love hath the same pattern, but differeth from this; for this is a special conjugal love, such as no other may share in. One ingredient in this love is our communion in the same faith, as they are all one in Christ whether male or female, Gal. iii. 28. Though christianity doth not abolish those distinctions which are between master and servant, and the distinction of the one sex above the other, yet they all have the same communion in the merits and grace of Christ. They make up one mystical spiritual body, whereof Christ is the head and husband, as being heirs of the same grace of life, 1 Peter iii. 7. Because of their equality in partaking in spiritual and eternal privileges, the wife is no less dear to God than themselves are. But this is another kind of love, because of their marriage covenant and bond, whereby they bind themselves to love one another with such a love that none else may share in it: Hosea iii. 3, 'Thou shalt not be for another man, so also will I be for thee.'
2. It is alone, which in some respects exceedeth that we owe to our parents and other near relations: Gen. ii. 24, 'Therefore shall a man leave his father and his mother, and shall cleave to his wife.' The bond of natural affection, which bindeth fast parents and children, is wonderful strong and near; it is an adamantine chain, more strong than iron. We see this love and natural affection is very great and forcible, even in dumb creatures, which are led thereunto by instinct of nature; and if it should not be in men endued with reason, they would be worse than beasts. Moses would have them stoned to death, Deut. xxi. 21; and Solomon saith of such unnatural children, that 'the ravens of the valleys shall pick out their eyes, and the young eagles shall eat it.' Prov. xxx. 17; that is, they shall lie unburied. But though this bond be so strong, yet God preferreth the bond of marriage before it. They may leave father and mother, that is, be divided from them in habitation and daily conversation, which is not permitted to man and wife. Dutiful affection to parents is never to cease, and upon all emergent occasions we must be helpful to them. But for cleaving to one another, not only by a firm and constant affection, but daily and pleasing converse, this is peculiar to this relation. Father and mother are nearest in respect of nature, of whom we came, and whom we ought to serve; but as to inseparable converse, father and mother must be left for the wife's sake. Not that it is lawful for us to forsake our parents who brought us forth and bred us up,
[SER. XXX.
or to set light by them; this is brutish disobedience. God's rule, non extinguit afflictum sed ordinat, doth not free us from our duty, but dispose it aright. Rather forsake father and mother than forsake the wife. It is God's will that the bond of love between married folks should be preferred before all other bonds, that the knot of marriage might be more surely knit, and the delight of love thence resulting should be the greatest and most perfect.
3. It carrieth it higher yet. They ought to 'love their wives as their own bodies; for he that loveth his wife, loveth himself,' ver. 28. There is an innocent self-love which is at the bottom of all our labours: Prov. xvi. 26, 'He that laboureth, laboureth for himself; for his mouth craveth it of him;' that is, bodily necessities being urgent upon us, require that we should be exercised in some honest function, calling, or course of living, that we may have for the sustentation of the body. A man loveth his children tanquam aliquid sui, as part of himself; but he loveth his wife tanquam semet ipsum, as himself, for they twain are one flesh. How so? Not only jictione juris, in supposition or account of law, as a man and his wife are reputed one person; nor only one flesh by matrimonial conjunction, as 1 Cor. vi. 16; nor only one flesh in their issue, in which the substance of both parents concurreth to make up the body of the child; but one flesh by inseparable union, which during the lives of the married persons cannot be dissolved but in case of adultery, and the malicious desertion of the unbelieving party; therefore a man is bound to love her as himself.
4. As Christ loved the church. The husband for his pattern of conjugal love is referred to Christ, partly for the degree of his love, and partly for the kind of it.
[1.] The degree. Christ expresseth that love to the church than which greater cannot be expressed. The wonder of his condescending love is the great argument of the gospel, and the great means to reconcile the alienated and estranged world to God. Therefore if the husband would have the wife obedient unto him as to the Lord, he must love her as the Lord doth the church. It was a bold and blunt speech of Luther, Nihil video in hoc Christo, nisi prodigolitatem quandam amoris—I see nothing in Christ but a prodigality and excess of love. This is that which we christians admire, and for which we shall adore God and bless him to all eternity; even for Christ, and the great love wherewith he loved us. All this is commended to the husband as his pattern of love and tenderness to the wife.
[2.] The kind of it. The degree would be enough pressed if the apostle should say no more but 'He loved the church and gave himself for it;' but the kind is also intended, for he amplifieth it in the 26th verse: 'He gave himself for it that he might sanctify and cleanse it, by the washing of water through the word.' Christ's love was a sanctifying love. Surely when he was upon the cross he wanted not wisdom, nor love, nor merit. Not wisdom to choose, nor love to intend, nor merit to purchase the greatest blessings for us. Not wisdom to choose; for he that is the wisdom of the Father knoweth how to value things according to their order and proportion; and he thought no blessing greater or fitter for us than holiness, which is the glory of
VER. 25.J
God, the beauty of God himself, for God is glorious in holiness, Exod. xv. 11. Nor did he want love, for then he was in the exercise of the highest act and fervency of it: John xiii. 1, 'Having loved his own which were in the world, he loved them unto the end; 'Rom. v. 8, 'But God commended his love toward us, in that while we were sinners, Christ died for us.' And therefore surely he intended the highest benefits to us, and most necessary for our happiness. Now he intended not greatness and wealth, but conformity and likeness to God. Neither wanted he merit and worth enough to procure of his Father the choicest blessings, for it was the precious blood of him that was God: 1 Peter i. 18, 19, 'Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ, as of a lamb without blemish and without spot.' What could be too dear for the blood of God to purchase? Now that which Christ aimed at was to sanctify and cleanse his people from sin, which doth not only set forth the value of holiness, but doth teach husbands how to express their love to their wives, in being meet helps to them in the best things. Nothing was better and greater in the eye of Christ to procure for us; which is a check and reproof to them that seek to gratify the flesh by marriage, but not to improve this intimate converse and near friendship for the great uses of christianity.
5. Shall we go higher? Indeed higher we cannot go, all things considered; but yet there is one expression to be taken notice of, and that is in Prov. v. 19, 'Be thou ravished always with her love.' In the margin it is, 'Err thou always in her love.' The Septuagint renders it, ἐν τῇ τώντῃς φιλία συμπεριφερόμενος πολλοστὸς ἔσῃ, 'Being encompassed with her love, thou shalt be overmuch in it.' The law of God is holy, and alloweth not the least vitiosity, either by way of defect or excess. All love of the creature must be guarded and kept within rules. Yet I take notice that the expressions of scripture do countenance an excess rather than a defect; that is, as minus malum; and I understand it with two references—(1.) Rather than be defective, delight thyself with her, as a man useth to delight himself in a thing that is lawful, and forgets himself in it. (2.) Rather than to err in the love of a strange woman, ver. 20. I press it not beyond its bounds, but I show what weight the scripture puts upon the husband's love to the wife.
Thirdly, The effects of it.
1. Delight in her presence and company; not suffering himself to be separated from her for any long time, unless it be for necessary cause. Abroad he is out of his sphere; at home there is where he should be. Though the married ought to bear one another's absence for a while, yet it is not to be endured that a man should wilfully consort with others rather than his wife. Christ never deserts his church, but is always with her: Mat. xxviii. 20, 'And lo, I am with you always to the end of the world.' This is the husband's pattern. Cheerful converse or delight in her company as the necessary fruit of his love: Prov. v. 18, 19, 'Rejoice with the wife of thy youth. Let her be as the loving hind, and pleasant roe; let her breasts satisfy thee at all times.' By these expressions he showeth how husband and wife should take pleasure in each other, and take heed that there be
[SEC. XXX.
no occasion of loathing and disdain. Those that find more pleasure in converse abroad than at home certainly do not heartily love one another, though no filthy and prohibited act should ensue from this liberty which they take.
2. The second act or effect of love is, to direct and instruct in all things that belong to this life and a better, for therefore he is called 'a head;' and the office of the head is to guide the body. The light of nature taught heathens to instruct the wife in things concerning this life, that they might be a help to them in family government; but the light of scripture calleth for a higher duty, to instruct her in things of godliness and religion, that, worshipping God together in this life, they may together enjoy him in the life to come: 1 Cor. xiv. 35, 'If they will learn anything, let them ask their husbands at home;' 1 Peter iii. 7, 'Likewise, ye husbands, dwell with them according to knowledge;' knowledge of duty, according to which a christian's life and actions should be governed and ordered. A great deal of prudent care and spiritual wisdom is to be used in conversing with them, that they may instruct them in their duty toward God, which is the highest and truest love.
3. In providing all things necessary for them that conduce to health, food and raiment, and that according to the decency and decorum of their estate; for herein they imitate the care and providence of Christ, who hath provided all things for his spouse; food for their souls, garments of salvation to cover their nakedness, healing grace to cure their distempers. So must the husband do for his wife. Jacob said, Gen. xxx. 30, 'Now when shall I provide for mine own house also?' We must provide for our own house, otherwise we incur that censure, 1 Tim. v. 8, 'But if any provide not for his own, and especially those of his own house, he hath denied the faith, and is worse than an infidel.' Certainly the wife must be comforted, cherished, and encouraged; for among our own she is chief. Those beastly prodigals that never provide for their families, but consume what is provided by the wife's care, spending all they can come at in whoring, playing, eating, drinking, never caring what becometh of wife and children, they neither have the love of husbands, nor the faith of christians, nor the nature of men, and are worse than the brute beasts; they neither give their wives honour, 1 Peter iii. 7, nor decent maintenance, which they are obliged to, 1 Tim. v. 8.
4. In a care to preserve and defend her; as Abraham had a care of Sarah, Gen. xx., and David of his wives when they were taken captives, 1 Sam. xxx. 4, 5. But it is endless to run into particulars.
II. Let us now see by what reasons this is enforced.
1. The order of the creation. We pleaded that before for the woman's submission, that she was made out of man, after man, and for man. We plead the same argument now for the husband's duty of love to her; for the apostle urgeth this in the same chapter, 1 Cor. xi. 11, 12. The former arguments were urged 1 Cor. xi. 8, 9, 'For the man is not of the woman, but the woman of the man; neither was the man created for the woman, but the woman for the man.' Now let us see what he saith for the woman: ver. 11, 12, 'Nevertheless, neither is the man without the woman, neither the woman without the man in
VER. 25.]
the Lord. For as the woman is of the man, even so is the man also by the woman, but all things of God. The meaning is, though the woman was made out of man, or framed or formed out of Adam's rib, yet all the sons of Adam are born, conceived, and propagated by women, and by man and woman united by God, from whom all things are; and therefore she ought to have her honour and love as well as the man, being both created by God. Add hereunto, that Jesus Christ hath honoured them in taking flesh of a woman, and not of man, therefore the man must not wax proud and insolent, nor the woman be grieved; or the husband must not abuse that superiority which God hath given him over his wife by harsh domineering and bitter carriage, but sweeten the yoke of subjection laid upon the wife by love.
2. It is a relation of love, instituted by God for that very end and purpose.
[1.] Friendship is necessary for man, because he is ζῶον πολιτικὸν, a sociable creature, not made to live alone, but in company with others. Solomon telleth us, Eccles. iv. 9-12, 'Two are better than one; for if they fall, the one will lift up his fellow; but woe to him that is alone when he falleth, for he hath not another to help him up. Again, if two lie together, then they have heat; but how can one be warm alone? And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.' The Egyptians in their hieroglyphics express the unprofitableness of a solitary man by a single millstone, which alone grindeth no corn, but with its fellow is very serviceable. Thus God appointed men to live in society, that they may be mutually helpful to one another.
[2.] Though man affects society, yet in our company we must use choice. The good will best converse and suit with the good; for love and friendship is very much founded in suitableness. The godly have special love to the godly: Ps. cxix. 63, 'I am a companion of them that fear thee and keep thy precepts.' Doves will not flock with the ravens, and it is unnatural when divers kinds are intermixed.
[3.] Though there be a love to all that fear God, yet some must be chosen for our intimacy. Our Lord Christ sanctified holy friendship: Mat. xvii. 1, 'Jesus taketh Peter, James, and John his brother, and bringeth them up into a high mountain;' Mat. xxvi. 37, 'And he took with him Peter and the two sons of Zebedee.' And when he raised Jairus's daughter, Luke viii. 51, 'He suffered no man to go in save Peter, James, and John, and the father and mother of the maiden.' They were ἐκλεκτῶν ἐκλεκτότεροι, the most choice of those that he chose.
[4.] The truest friendship and love is inter bonos, between those that are good. So John is especially called the disciple whom Jesus loved, that is, above all the rest: John xiii. 23-25, 'Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved. Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake. He then lying on Jesus' breast, saith unto him, Lord, who is it?'
[5.] Of all persons, the two that love most sincerely are husband and wife, who solemnly chose each other as a meet help in the Lord, that they may bear a part in each other's burdens, and by the laws of God and man do mutually give up themselves to each other to seek one
[SER. XXX.
another's good, and are so fast linked to each other that they cannot part. Therefore surely there should be the highest love between them both; for they are brought together for this end.
[6.] Because women are ordinarily affectionate and passionate creatures, apt to love much where nature and grace bindeth them; and man is, or is presumed to be, more governed by reason, therefore God hath added the bond of conscience by his special law, that he should make this return of sincere strong affection to his wife, that so their converse may be more sweet, lives comfortable, burdens easy so long as they live together. So that from the whole may be gathered that this duty was instituted for the exercise of the highest and most sincere affection that possibly can be, and between two mortal creatures that have two distinct souls, but one common interest between them.
3. Reason will tell us how much the husband is bound to love her that hath in a manner forsaken all the world, father, and mother, and all her relations, to cleave to her husband, and to share with him in all conditions until death, although she were free before the contract. Surely common gratitude will suggest that a recompense of true affection is due to her for this; otherwise men are unthankful, unholy, and without natural affection, which is the worst character can be given to them.
4. The interest and comfort of the married estate will also persuade it. While love is kept up, all things go on sweetly; but as soon as love faileth, presently everything is out of order and out of joint; for when once they begin to disaffect the persons of each other, all matrimonial duties are stabbed at the heart. Therefore they should take heed they do not slight, or loath, and wax weary of each other; for let anything of this prevail, and they will soon fail in other duties. Thence come hatreds, strifes, endless brawling, divorces, and other inconveniences, that make their lives burdensome, and their families miserable.
Use 1. To reprove that which is contrary to this love, bitterness and harshness of carriage: Col. iii. 19, 'Husbands, love your wives, and be not bitter to them.' The gall was taken out of the sacrifices offered to Juno, as Plutarch witnesseth. This is seen—
1. Partly in a froward disposition, when men are offended for light causes or small provocations, and, like fine glasses, broken as soon as touched. Husbands are to love their wives, and therefore not to be bitter to them because there may fall out some lesser fault; for 'love will cover a multitude of faults,' 1 Peter iv. 8. The wife is to obey her husband notwithstanding his manifold imperfections; the duty of subjection ceaseth not for all that. So the husband is to love his wife: both are full of infirmities. Christ loved the church notwithstanding her many faults.
2. In sharp words and contumelious language, which leaveth such a grudge and such averseness in the mind as is not easily forgiven. The psalmist compareeth bitter words to drawn swords, Ps. lv. 21. Certainly such bitter speeches must needs destroy all love and breed an unquiet life.
3. Churlish deeds also show this bitterness.
[1.] When the husband taketh from her all command in the family,
VER. 25.]
handling her rather like a slave than a consort and companion. She, under her husband, is to look to the ways of her household, Prov. xxxi. 27, and hath a power over the children and servants together with him.
[2.] Denying necessaries is another part of this bitter carriage, or such things as belong to the decency of her estate; for she is to share with him in all good things, and her life is to be made comfortable to her; or else how can she know that he loveth her when he dealeth hardly and sparingly with her? He is bound to give her honour, 1 Peter iii. 7.
3. The height of this bitterness is, when passion and anger proceedeth to blows. The husband and wife, by the conjugal covenant, entered into the highest friendship, wherein disorders are not to be corrected by blows, but counsels; and blows are the fruits of furious wrath, rather than a rational dislike of the offence; fit for slaves, not the wife of the bosom.
Use 2. To persuade to this love. Directions—
1. Choose one that is amiable, evils are best prevented by a prudent choice, and errors in the first concoction are hardly mended in the second. Now the motive of our choice should not be only riches and beauty, for these are fading things, and what is fading cannot be the ground of a lasting love: Prov. xxxi. 30, 'Favour is deceitful, and beauty is vain; but a woman that feareth the Lord shall be praised.' Beauty is but skin-deep, but godliness is rooted and increased by continuance.
2. Marry not till you be sure you can love entirely, for otherwise you enter into a covenant with a mind disposed to break it. As in religion: James i. 8, 'A double-minded man is unstable in all his ways;' so by proportion in marriage, all your days you lie open to temptations.
3. Love will in time beget love, as fire kindleth fire: 1 John iv. 19, 'We love him, because he loved us first.'
4. Love not as bare husbands, but as christians; partly because this is to love as Christ. The love of Christ doth not only enforce the duty as an argument, but direct the manner as a pattern. Christ's love is holy as well as sincere and great. Partly because this will be most effectual to continue peace, both because of God's blessing; and partly because to the civil bond there is added the conscience of our duty to God; and besides, holy spiritual love is most exemplary.
5. All offences must be studiously avoided, for these strike at the fundamental duty, or cool your love; and when that is gone, you are chained to endless calamities. And then you must labour for a humble, meek, and quiet spirit; for when you open the floodgates to pride and passion, which let in the waters of strife, that will overwhelm all: Prov. xvii. 14, 'The beginning of strife is as when one letteth out water; therefore leave off contention before it be meddled with.'
6. When God sends infirmities, then is a time to show love and patience; love to the diseased party, patience and submission to God, who hath laid this burden upon you; and in both your self-denial and sincerity for this your trial; and it will not want its reward. It is odious to be weary of our relations because God hath laid his hand upon them. True love is to be seen at all times, but especially in
[SER. XXX.
adversity: Prov. xvii. 17, 'A friend loveth at all times, and a brother is born for adversity.' Make conscience of your duty, and God will give you strength.
Secondly, Now I come to Christ's love; in which we have—(1.) The person that loveth, viz., Christ. (2.) The persons loved, 'The church.' (3.) The fruit of his love, 'He gave himself for it,' to a painful and ignominious death. There are solemn notions by which Christ's death is set forth—a ransom and a sacrifice.
1. A ransom: Mat. xx. 28, 'And gave his life a ransom for many,' λύτρου ἀντὶ πολλῶν, ἀντίλυτρον: 1 Tim. ii. 6, 'Who gave himself a ransom for all.' This relateth to our misery, or captivity and bondage under sin and death, and belongeth to Christ under the notion of a surety.
2. As a sacrifice, a mediatorial sacrifice: Isa. liii. 10, 'When thou shalt make his soul an offering for sin;' Eph. v. 2, 'As Christ also hath loved us, and hath given himself for us a sacrifice to God for a sweet-smelling savour.' This relateth to the appeasing and propitiating of God, and is done by Christ under the notion of a priest. Now this giving himself for us is sometimes spoken of as an act of obedience, sometimes as an act of love.
[1.] Of obedience, with respect to his Father's command: Rom. v. 19, 'By the obedience of one shall many be made righteous;' and Phil. iii. 8, 'He humbled himself, and became obedient to death, even the death of the cross.'
[2.] It is an act of love: Gal. ii. 20, 'Who loved us, and gave himself for us;' Rom. v. 1, 'Because the love of God is shed abroad in our hearts.' And so it is spoken of here.
Doct. That the Lord Jesus did freely and willingly, out of his great love, give himself to die for his people.
Great love it was, if we consider—
1. The giver, Jesus Christ, God over all, blessed for ever, to whom nothing can accrue from us: Isa. liii. 11, 'It pleased the Lord to bruise him; he hath put him to grief. He shall see of the travail of his soul, and be satisfied.' When he foresaw what it would cost, and what he should give, he said, 'It is enough.'
2. The gift; he gave himself: 1 Peter i. 18, 'We are not redeemed with silver and gold, but with the precious blood of the Son of God.'
3. 'For us,' whom he after calleth into a church: Rom. v. 6-8, 'For when we were without strength, in due time Christ died for us. For scarcely for a righteous man will one die; yet peradventure for a good man some would even dare to die. But herein God commended his love to us, in that while we were sinners, Christ died for us.' Oh, let us be blessing God for this love, and show our thankfulness both in word and deed.
[1.] In word: Rev. v. 9, 'And they sang a new song, saying, Thou art worthy to take the book, and to open the seals thereof; for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, tongue, and people, and nation.' The angels, who are the spectators, ever blessed God for it; and shall not we, who be the parties interested?
[2.] In deed, by giving up ourselves to him: Rom. xii. 1, 'I
VER. 26.]
beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service; and Rev. xii. 11, 'They overcame him by the blood of the Lamb, and by the word of their testimony, and loved not their lives to the death.' Let us not grudge at the loss of any of our interests, so we may promote his glory.
SERMON XXXI.
That he might sanctify and cleanse it by the washing of water through the word.—Eph. v. 26.
IN the words we have—(1.) The end of Christ's sacrifice; (2.) The means and instruments by which he doth accomplish his end, which are two, word and sacraments.
1. The end is expressed by two words, 'That he might sanctify and cleanse it.' To sanctify implieth dedication to God; to be cleansed, to be purified from sin. A thing is then said to be sanctified when it is separated from a common to a holy use: Heb. xiii. 12, 'Jesus also, that he might sanctify the people with his own blood, suffered without the gate.' And it is purified and cleansed when it is washed from filthiness. Now that filthiness that maketh us odious to God is either the guilt or the stain of sin; and so this cleansing noteth both the renovation of our natures and the justification of our persons: 1 Cor. vi. 11, 'And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.' We are renewed by his Spirit, and we have remission of sins through his blood. So Titus iii. 5-7, 'Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and the renewing of the Holy Ghost; which he hath shed on us abundantly through Jesus Christ our Saviour; that, being justified by his grace, we should be made heirs according to the hope of eternal life;' Heb. x. 22, 'Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.'
2. The means, 'By the washing of water through the word;' wherein the apostle showeth how the virtue of Christ's death is applied to us, by the ordinary means of grace. He instanceth in two ordinances—baptism and the word. By the washing of water is meant baptism: Titus iii. 5, 'By the washing of regeneration;' John iii. 5, 'Except a man be born of water, and the Spirit, he cannot enter into the kingdom of God;' Acts xxii. 16, 'Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.' By the word is not meant verbum consecratorium, but concionale; not the words of institution, or the sermon that may accompany baptism, but the whole doctrine of the new covenant revealed in the gospel, which
[SER. XXXI.
is a powerful means to promote sanctification. The word hath the relation of a charter, and baptism of a seal or sign of the grace offered and exhibited.
Now from these words I might observe—
First, The causes and means from which, and by which, the salvation of a sinner is brought about.
1. At the bottom of all there is the love of God and of Christ, which is the first mover of all that which is done for our recovery. Christ loved the church; now this love should ever be admired and adored by us.
2. The procuring cause is the merit and satisfaction of Jesus Christ, who gave himself for us as a ransom and propitiatory sacrifice, which is the next ground of our comfort and confidence: 1 John i. 7, 'And the blood of Jesus Christ his Son cleanseth us from all sin.'
3. After salvation is impetrated, it must be applied by fit means, internal and external. Internal, which on God's part is the Holy Spirit sanctifying and cleansing us from sin, and by his powerful operation working in us those things which are necessary to the application of the love of God and the participation of the satisfaction and merits of Christ: Titus iii. 5, 'But according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.' On our part faith: Acts xv. 9, 'Purifying their hearts by faith.' We, believing the word of God revealing salvation by Christ, are cleansed from sin.
4. Besides these internal means, there need external also, by which the Spirit is conveyed, and our hearts are wrought upon in a congruous way, which are the word and sacraments, that are the instruments by which the Holy Ghost doth work and confirm faith in us. All which showeth the necessary use of ordinances. Christ did not only purchase grace, but grace to be given out this way; by 'the washing of water through the word.'
Secondly, These causes and means of salvation must not be separated one from another, nor confounded one with another.
1. Not separated one from another. We cannot rest upon the grace of God without the satisfaction of Christ; for how then shall we salve the honour of his justice? Still this thought will occur, that God is a just God, and breed in us the fears of death: Rom. i. 32, 'Who knowing the judgment of God, that they which commit such things, are worthy of death.' Nor can we take comfort in the satisfaction of Christ without true conversion to him; that is, without the true mortification of sin, and the life of holiness wrought in us by the power of the Holy Ghost: Mat. xviii. 3, 'Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.' Neither can we expect the operation of the Holy Ghost without the use of the word working faith in us: John xv. 3, 'Now ye are clean through the word which I have spoken unto you;' John xvii. 17, 'Sanctify them through thy truth; thy word is truth.' And the gospel is the ministration of the Spirit, 2 Cor. iii. 8. Nor must the word be used with the neglect of sacraments, for that is to despise one of God's helps. And besides, there is somewhat in sacraments beyond the word for our use and benefit. They agree in this, that both concern faith; that neither of
VER. 26.]
them work but as accompanied with the divine grace. But they differ in that the word belongeth to all: 'Go preach the gospel to every creature.' But the sacraments are confined within the limits of the church, and belong to those who have submitted to the Lord's covenant. The word begets faith, the sacraments increase it. If they beget it, it is by accident, not by appointment, and by the help of the word which doth accompany them. The word shineth by its own light, neither doth it need the sacraments that it may be understood. Sacraments cannot be understood without the word, for they are not natural, but instituted signs; not natural, as smoke is of fire, but instituted, as a badge and cognisance is of such a dignity, order, and profession. In short, the sacraments are a greater help to grace or communion with Christ than the bare word, and have their special use to show us how wonderfully condescending and exact God is to make all sure to us, and to excite and bind every one in particular to put in for a share in the grace offered to us, and also withal to perform the duties required of us, and solemnly to invest us into a right, and put us in possession of the blessedness promised to us; therefore these must not be neglected or despised.
Once more, one sacrament must not be separated from another, as to content ourselves with baptism without a religious and frequent use of the Lord's supper, as many do; for though the washing of water be only mentioned, yet the other sacrament is also here implied. The one sealeth our making covenant with God, the other bindeth us to keep covenant with him, which a serious christian will see a need of, and not only find life, but growth and perseverance; therefore all these things must not be separated.
2. These things must not be confounded one with another. We must not ascribe that to the word and sacraments which belongeth to the Spirit, nor that to the Spirit which belongeth to Christ, nor that to Christ which only belongeth to the eternal love of God, nor that to good works which belongeth to faith, nor that to the sacraments which belongeth to the word, nor that to baptism which belongeth to the Lord's supper; but all things must keep their proper place. Therefore we must distinctly consider—
[1.] What is proper to the grace of God. The first moving cause or inducement to incline God to show us favour, or bring about our salvation, was merely the love of God: John iii. 16, 'God so loved the world, that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life.'
[2.] What is proper to the merits of Christ. That righteousness by virtue of which the wrath of God is appeased, our sins are expiated, blessings of the new covenant purchased, and we are reconciled to God, is the only sacrifice and satisfaction of our Lord Jesus Christ: 1 John iv. 9, 10, 'In this was the love of God manifested towards us, because that God sent his only-begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be a propitiation for our sins.' This honour must be reserved to Christ, to be a sacrifice for sin, a propitiation for us, and a perfect saviour and intercessor to obtain the Spirit to fit us for our present duties and future happiness.
[SER. XXXI.
[3.] What is proper to the Spirit of Christ, namely, to sanctify and cleanse us or convert us unto God: John iii. 5, 'Jesus answered, Verily, verily, I say unto thee, Except a man be born of water, and the Spirit, he cannot enter into the kingdom of God.'
[4.] What is proper to the operation or effect of the Spirit in us, which is faith and new obedience. Faith giveth us our first right to the privileges of the new covenant, and new obedience continueth it; for the one is our entrance into the evangelical estate, the other our abiding therein.
[5.] What is proper to the word and proper to the sacraments. To the word, to convert; to the sacraments, to confirm: for the sacraments are of no use till the word hath some effect upon us: Acts ii. 41, 'Then they that gladly received his word were baptized; and the same day there were added unto them about three thousand souls.'
[6.] What is proper to baptism and proper to the holy supper. To baptism, to accept the covenant, wherein we, professing ourselves to forsake the devil, the world, and the flesh, do choose Father, Son, and Holy Ghost for our God. And the Lord entering into covenant with us, to give us, first, grace to live in his obedience, and to pardon our sins and bring us to glory. So that we are both obliged and enabled hereby. This is once done in baptism, but often renewed in the Lord's supper: 1 Peter iii. 21, 'The like figure whereunto baptism doth also now save us; not the putting away the filth of the flesh, but the answer of a good conscience towards God, by the resurrection of Jesus Christ;' Mat. iii. 11, 'I indeed baptize you with water unto repentance; but he that cometh after me is mightier than I, whose shoes I am not worthy to bear, he shall baptize you with the Holy Ghost, and with fire.' Well, then, if these things be confounded, we shall fall into dangerous errors, and hinder both our sanctification and comfort. The sum is this: the first cause of all is God's mercy, that floweth forth freely by the merit of Christ. The merit of Christ procureth the Spirit for us, who sanctifieth and converteth us unto God, which grace is offered in the word, sealed in the sacraments, which bind us more closely to God and excite us with greater confidence to wait for the grace offered by him, to bring us to salvation and eternal glory.
Neither is this useful only to set us right in doctrinals, but also to guide us in matter of practice, how to obtain grace necessary for us. If we lack anything, we must ask it of God; for his love and grace is the fountain-cause of all these things, and his grant is necessary to accomplish our desires: Rev. xix. 8, 'And to her was granted, that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of saints;' Eph. iii. 16, 'That he would grant unto you, according to the riches of his glory, to be strengthened with all might by his Spirit in the inner man.' All cometh originally from his grant. Now when we come to the Father for this, sin hath made us so odious to God that he would not look graciously and favourably toward us, but for Christ's sake: therefore he sendeth us to his Son, whose blood cleanseth us from all our sins, and in whom alone God is propitious to us. If we turn ourselves to Christ, he intercedeth for us at the right hand of God, but referreth us to the Spirit, whose proper
VER. 26.]
work sanctification is. If we wait for the Spirit's efficacy, he sendeth us to Moses and the prophets and apostles. In the word and ordinances we shall hear of him; therefore when we pray, hear, read, meditate, receive the Lord's supper, let us behave ourselves suitably to the nature of each ordinance; these are means to convey and confirm grace. And they are the more effectual because they are sprinkled with the blood of Christ, and receive their virtue from the love of God, the merit of Christ, and the almighty operation of the Spirit. But I waive the further prosecution of this, and observe—
Doct. That Christ's end in dying for his people was to sanctify and cleanse them, and make them a holy and peculiar people unto God.
It is asserted in the text, and confirmed, Titus ii. 14, 'He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.' Christ died, not only to redeem us from wrath and from the flames of hell, but to redeem us from sin; not only to abolish guilt and our obligation to punishment, but to establish holiness.
1. This is necessary with respect to our necessity, that the salvation introduced by him might answer his people's necessities. The plaster need be as broad as the sore, and our gain by Christ must correspond with our loss by Adam, and our remedy be suited to our misery. Now our misery lay in our sinfulness as well as our liability to wrath. By Adam we lost the image of God, favour and fellowship with him; and therefore our restitution must be suited. First his image restored, then his favour, then his fellowship. This misery is felt and apprehended by a troubled conscience, therefore they come to God: 'Purify me, take away iniquity, and receive us graciously.' Hosea xiv. 2; and not only, with Pharaoh. Take away this plague. To be sanctified eased the serious of their great trouble. The misery is a motive, but sin is the cause that maketh them look after a remedy. A man that hath broken his leg, his pain maketh him look after the chirurgeon; but the main work which he hath to do is to set it in joint again, that he may go right.
2. With respect to God's interest. Surely Christ aimed at the service of his redeemed ones, to make them perfect in every good work. Sin had made them unserviceable to God. Now Christ died to put us into a capacity of serving him again, by sanctifying and cleansing us from sin, which disabled us for our work: 'He hath redeemed us to God,' Rev. v. 9, that he might fit us for the Lord's use: Ps. iv. 3, 'But know that the Lord hath set apart him that is godly for himself;' 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.'
3. Christ would separate his people from the rest of the world, and therefore would regenerate and sanctify them. A distinct community must have a distinct excellency. Other societies excel the church for strength, policy, worldly pomp; but this is the proper excellency of the church: Ps. xciii. 5, 'Holiness becometh thy house for ever.' This becometh them, both for the special relation they have to God, and their expectations from him. Their relation to God inferreth their likeness; for God himself is 'glorious in holiness,' Exod. xv. 11.
2 II
[SER. XXXI.
And their expectations from him; this they expect as their final glory, and therefore it must be begun here: ver. 27, 'That he might present it to himself a glorious church, without spot or wrinkle, or any such thing; but that it should be holy and without blemish.' The preparations and beginnings answer to our final happiness.
4. Without holiness there can be no communion with God; for all communion supposes agreement: Amos iii. 3, 'How can two walk together except they are agreed?' How can God be present, and familiarly conversant with us, or we be so with him, if we walk in ways displeasing to each other? God doth all things in exact holiness, which we like not; and we live in sin, which is provoking to God. But we may expect his presence and favour when we are agreed, willing and nilling, loving and hating the same things: 1 John i. 7, 'But if we walk in the light, as he is in the light, then have we fellowship one with another.' God is a pure and holy being, and the fountain of all purity and holiness. The more like him we are, the nearer we are to him, and the more capable of enjoying him; for, 'Truly God is good to Israel, even to such as are of a clean heart, Ps. lxxiii. 1; and Ps. xviii. 26, 'With the pure thou wilt show thyself pure.' Therefore Christ, whose aim it was to bring us into the nearest communion with God, would sanctify and cleanse his people, and make them capable of familiarity and friendship with him.
5. Christ's design in his death was to express his love to us in the highest way of manifestation, or to go to the uttermost, not only in the manner, but in the effects. (1.) He hath expressed his love to us in the manner of our deliverance in the most wonderful and astonishing way that possibly can be imagined: Rom. v. 8, 'But God commendeth his love towards us, in that while we were yet sinners, Christ died for us;' 1 John iv. 10, 'Herein is love; not that we loved God, but that he loved us, and sent his Son to be a propitiation for our sins.' (2.) Not only in the manner, but in the fruits and effects of his death; not in temporal mercies, but spiritual and eternal, in saving us from hell rather than worldly misery and calamity. Among benefits this is the order: Natural perfections are better than adventitious. He that restoreth my health doth me a greater good than he that bestoweth upon me a fine garment. Moral perfections are better than natural. Life is more than riches, and wisdom is better than strength; it is better to be wise than to be strong; and saving grace is more than moral wisdom. And among spiritual and saving benefits holiness is chief; as compare the two saving benefits, justification and sanctification. Justification, or pardon, freeth us a malo naturali, from a natural evil, which is punishment or painful evil; but sanctification a malo morali, from a moral evil, which is sin or a sinful evil. The one freeth from the wrath of God, the other qualifieth us, and maketh us capable of the love of God. They are both excellent privileges, but judge you which is the greatest. Surely moral evils are greater than natural; sin is worse than hell. To offend God, or be displeasing to God, is the worst state the creature can fall into. Certainly that which is the object of God's complacency is the greatest benefit. God loveth us as sanctified rather than as pardoned. He pitieth our misery, and pardoneth our sins for Christ's sake, but delighteth in us as having his
VER. 26.]
own image impressed upon us. We love God much because he pardoneth much; but God delighteth in the pure and upright: Prov. xi. 20, 'They that are of a froward heart are abomination to the Lord; but such as are upright in their way are his delight.' Or shall I use this argument? That which hath the nearest affinity to our eternal blessedness is the greater benefit. Now if you will go by that rule, the case will be soon decided. If you consider what our eternal blessedness is, not only an estate of perfect felicity or exemption from misery, but an estate of exact holiness and purity, to see God as he is, and to be like him: 1 John iii. 2, '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.' An immaculate and sinless estate. Now let us see which of the benefits hath the nearest affinity with it. Justification is causa removens prohibens, a cause that removeth the impediment, or that which forbiddeth our entrance into heaven; and sanctification is the beginning and introduction into this blessed estate, and doth dispositively fit us for it. Therefore judge you which hath the nearest affinity, that which removeth the impediment, or that which giveth us the beginning, foretaste, and first-fruits of this happy life. Put it in a temporal interest: If a man be banished the court or his country by sentence of law, when is he nearer to the king? when the legal exclusion is taken off, or he is actually sent for and brought into the palace, and ready to be received by him? This instance is not full home, because we are not only brought to God, but there is a change of nature and we are made amiable in his eyes. Well, then, to draw up the argument a little closer, many would think God had expressed great love if Christ had procured for us worldly comforts or temporal benefits; others, if he had only procured our pardon, and taken away the legal exclusion which shut us out from God; but he hath done more, he hath procured grace to change our natures, and to sanctify and cleanse us, that God may delight in us. This is a gift answerable to Christ's love and merit.
Use 1. Is information. It informeth us of divers important truths.
1. That in ourselves we are polluted and unclean, or else why need there so much ado to get us sanctified and cleansed? Why must the Son of God give himself for us to sanctify and cleanse us, but that we are polluted? This is a truth frequently represented in scripture; as Job xv. 14, 'What is man that he should be clean? and he which is born of a woman, that he should be righteous?' that is, man by nature is neither clean nor righteous, but destitute of purity in his nature, and also of uprightness in his conversation. They are ill acquainted with man who think otherwise of him. If we consider the universality in sinning, the earliness in sinning, the easiness in sinning, the constancy in sinning, that is visible and evident in all mankind, you may soon see what his nature is. And the fountain being so corrupt, the streams are defiled also. Surely we are so in God's eyes: Ps. xiv. 3, 'The Lord looked down from heaven,' and what did he see here below? 'They are all gone aside, they are altogether become filthy and abominable.' All persons, and all their actions flowing from their corrupt hearts, are become filthy and odious to God, and they are utterly
[SEC. XXXI.
incapable of enjoying communion with him; and so they remain till they be sanctified by the Holy Spirit. Solomon telleth us, Prov. xiii. 5, that 'a wicked man is loathsome.' To whom? To God especially, who is 'of purer eyes than to behold iniquity,' Hab. i. 13; that is, with countenance and approbation. To good men: Prov. xxix. 27, 'An unjust man is an abomination to the just.' To standers-by, of what sort soever they be; for they that allow sin in themselves dislike it in others: Titus iii. 3, 'Hateful and hating one another.' To themselves, for they are unwilling to look into themselves: John iii. 20, 'For every one that doeth evil, hateth the light; neither cometh to the light, lest his deeds should be reproved.' And are shy of God: 1 Sam. vi. 20, 'And the men of Bethshemesh said, Who is able to stand before this holy Lord God?' Therefore we all need to be sanctified and cleansed if we would have any benefit by Christ.
2. That nothing can cleanse us but the blood of Christ. Can man cleanse himself? What sound part is there left in us to mend the rest? Job xiv. 4, 'Who can bring a clean thing out of an unclean? not one.' That which is corrupt cannot cleanse itself. Can the word do it without Christ? Good instructions may show a man his duty, but cannot change the bent of his heart. Christ needed not only be sent as a prophet, but must as a priest offer himself for a mediatorial sacrifice before this benefit could be procured for us: Eph. v. 2, 'He hath given himself for us an offering and a sacrifice to God.' There was no possible way to recover holiness into the world again unless a price be paid; and no lesser price than the blood of the Son of God must be paid to provoked justice. Christ must give himself before we can be sanctified and cleansed.
3. That they do not aright improve the death of Christ that seek comfort by it and not holiness. He died not only for our justification, but sanctification also. There are two main reasons why the death of Christ hath so little effect upon us—either he is a forgotten Christ or a mistaken Christ.
[1.] Men do not consider the ends for which he came: 1 John iii. 5, 'He was manifested to take away our sins.' He came to give his Spirit to miserable sinful man to sanctify and cleanse him, and fit him for the service and enjoyment of God. Now things that we mind not do not work upon us. The work of redemption Christ hath performed without our minding or asking. He took our nature, fulfilled the law, satisfied the Lawgiver, and merited grace for us, without our asking or thinking. But in applying this grace, he requireth our serious consideration: Heb. iii. 1, 'Consider the apostle and high priest of our profession, Jesus Christ.' And our faith: John xi. 26, 'Believest thou that I am able to do this for thee?' Our asking: John iv. 10, 'If thou knewest the gift of God, thou wouldst have asked, and he would have given thee living water.' Acceptance of him to these ends: John i. 12, 'To as many as received him,' &c.
[2.] But the other is a greater evil, a mistaken Christ; when we make use of him only to increase our carnal security and boldness in sinning, as if God were more reconcilable to sin than he was before, because of Christ's dying for sinners. Now this is a great fault; for—
VER. 26.]
(1.) Thereby you make Christ a minister, an encourager of sin; which is a blasphemy to be abhorred by all christians: Gal. ii. 17, 'But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid.'
(2.) You set up Christ against Christ, an imaginary Christ, or an idol of your own making, against the true Christ, who came by water and blood. Not by blood only: 1 John v. 6, 'This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood;' and 'He bore our sins in his own body on the tree, that we, being dead to sin, should live unto righteousness; by whose stripes ye are healed,' 1 Peter ii. 24. You set his death against the ends of his death, and run from and rebel against God, because he came to redeem you, and recover you to God.
(3.) You separate between his benefits, and only cull out that part which suiteth most with your self-love. You have natures to be healed, as well as your peace to be made: Isa. liii. 5, 'But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed.' They that seek holiness from the Redeemer have a more spiritual affection to him. The guilt of sin is against our interest, but its power against that subjection and duty we owe to God. Christ's work is not only to ease our conscience, but free our hearts from slavery, that we may serve God with more liberty and delight.
(4.) If you do not mind holiness, you defeat your Redeemer of his end, and seek to put him to shame: 1 John iii. 8, 'For this purpose the Son of God was manifested, that he might destroy the works of the devil.' To cherish what he came to destroy is vile ingratitude.
(5.) If you slight holiness, it argueth lessening thoughts of Christ's merit. Christ thought it of such value as to offer himself a mediatorial sacrifice to procure it. Our respect to Christ's blood is judged by the respect we have to the benefits purchased thereby. The two great benefits are the favour of God and the image of God. He that preferreth corruptible things before the favour of God hath no esteem of Christ's merit; and he that doth not esteem the image of God, which standeth in righteousness and true holiness, doth not esteem the blood of Christ: 1 Peter i. 18, 19, 'Forasmuch as 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 the Son of God.'
4. We need not despair of holiness, Christ having paid so great a price for it, but may with the more confidence use the means of grace because they are sprinkled with the blood of Christ. Christ hath purchased such a treasure of grace as cannot be exhausted, and it is dispensed to us by the word and sacraments. The apostle doth not say barely, 'He gave himself to sanctify and cleanse,' resting there; but he addeth, 'by the washing of water through the word.' So John xvii. 19, 'And for their sakes I sanctify myself, that they also might be sanctified through the truth.' Christ hath established the merit, but the actual influence is by the Spirit, which we receive in the ordinances as the ordinary way.
5. It shows the preciousness of holiness; it is a thing dearly bought,
[SER. XXXI.
and the great blessing which Christ intended to us; therefore it should be more prized and sought after by us. When Christ was devising what he should do for his church to make it honourable and glorious, he took this course to make it holy.
[1.] This is that which maketh us amiable in God's sight: Ps. xi. 7, 'The righteous God loveth righteousness; his countenance doth behold the upright.'
[2.] It is indispensably required by God: 1 Thes. iv. 3, 'This is the will of God, even your sanctification.'
[3.] It is a great part of our salvation by Christ: Titus iii. 5, 'According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.'
[4.] It is a means to the rest, especially eternal life: Acts xxvi. 18, 'That they may receive forgiveness of sins, and an inheritance among them that are sanctified by faith that is in me;' Heb. xii. 14, 'Without holiness no man shall see the Lord.'
6. It shows who are partakers of the benefits and fruits of Christ's death. His kindred by incarnation is reckoned to them; he is doubly akin to them, respectu incarnationis suae et regenerationis nostrae, both as he is born of a woman and as they are born of God: Heb. ii. 11, 'He that sanctifies and they that are sanctified are all of one, for which cause he is not ashamed to call them brethren.' His sacrifice is reckoned to them: Heb. x. 14, 'By one offering he hath perfected for ever them that are sanctified.' Our Lord regenerates, justifies, sanctifies all who shall have benefit by his death. But who are they? There are two words used, 'sanctify' and 'cleanse.' To be sanctified argues a dedication to God; so there is a difference between you and others. To be cleansed implies a change of the state of your hearts; so there is a difference between you and yourselves. They are a people set apart to live and act for God: Ps. iv. 3, 'The Lord hath set apart him that is godly for himself.' They are not what they were before: 1 Cor. vi. 11, 'Such were some of you, but ye are washed, sanctified,' &c. And this change should be more sensible and visible every day.
SERMON XXXII.
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.—EPH. v. 27.
IN this verse we have the last end of our redemption by Christ, the perfection and consummation of our sanctification in the life to come. In setting forth of which take notice—
1. Of our nearness to Christ, 'That he might present it to himself; that is, assume or take us home to live with him, and abide always in his presence.
2. The effect of this union and nearness, which is—
VER. 27.]
[1.] Generally expressed, 'A glorious church.' It is an allusion to the spouse of a king, or a royal marriage: Ps. xlv. 13, 'The king's daughter is all glorious within, her clothing is of wrought gold.' Her glory is now more internal than external and conspicuous, and also shall be eternal and without end.
[2.] Particularly explained, or wherein the glory of the church doth consist.
(1.) Negatively, 'Not having spot or wrinkle, or any such thing.' A spot is in the garments, a wrinkle is in the flesh; and then follow the general words, 'Or any such thing.' Neither with filthy garments, nor with shrivelled flesh, nor blind, nor lame. Metaphors are tender things, and must not be strained. Some say no spot of sin, or wrinkle of misery, when the flesh is dried up with age or sorrow. It is safer to say in general, No defect or deformity shall remain; no remnant or stain of Adam's sin left, whether it be sin or misery: Cant. iv. 7, 'Thou art fair, my love; there is no spot in thee.'
(2.) Positively, 'But that it should be holy, and without blemish,' perfectly pure, and exempt from either blemish or blame, for the word signifieth both; and the allusion is to a spouse that excelleth in beauty and comeliness.
Doct. That the final end of our redemption is that we may be presented at the last day glorious in purity and holiness.
I shall present this note or point of doctrine, as it lieth in the text, by going over the several branches of it, which will fully make it out. Give me leave to take notice of these things—
First, Of the final end of our redemption; and there—
1. Of his love, that Christ could not satisfy himself with doing us good here, but he would provide for our glorious estate hereafter. In the former verse he had spoken of what Christ would do for us in this life, whilst the ordinances of the word and baptism were in force, 'That he might sanctify and cleanse us by the washing of water through the word.' Now this did not content him, but he had a further end, and that is in the text, that he might bring us into a nearer familiarity and presence with himself, that we might not only be employed by God in some remote service, or at a distance from him, but minister before his throne. Here is a state consistent both with sin and misery; the church is not without her spots and infirmities, and also her wrinkles and troubles; but in the state of the life to come there is no such thing. Here we enjoy God upon earth, but there in heaven, a better paradise than that we lost by Adam. We have our blessedness in the heavenly places: Eph. i. 3, 'Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with spiritual blessings in heavenly places in Christ;' where we converse with God, not as Adam in paradise among the beasts, but among the angels.
2. That our glory in heaven is the fruit of Christ's death, who procured this eternal inheritance for us. It is not merited by our holiness, but purchased by Christ. Take away his death, there can be no expiation of sin, therefore no inheritance, no covenant or promise of the inheritance; for it is said, Heb. ix. 15, 'That by means of death, for the redemption of the transgressions that were under the first testament, they which are called may receive the promise of eternal
[S.R. XXXII.
inheritance.' All the promises of eternal life are made for and in consideration of Christ's satisfying the justice of God, and meriting his favour for us; without that we can neither have right to nor possession of this blessed estate. It is good to consider what respect the death of Christ hath to our estate of glory, and what respect likewise holiness hath to it. The death of Christ hath a meritorious influence upon it, as it purchaseth the gift, and the promise, and the Spirit to enable a man to fulfil the conditions of the promise. But holiness doth qualify for this blessedness, partly as it is the condition without which we cannot obtain it: Heb. xii. 14, 'Follow peace with all men, and holiness, without which no man shall see the Lord;' and partly as it denoteth the persons who by the gospel grant have alone a title thereunto: Mat. v. 8, 'Blessed are the pure in heart, for they shall see God;' and partly as it disposeth and fitteth us for this blessedness, for they are formed for this very thing: 2 Cor. v. 5, 'Now be that hath wrought us for the self-same thing is God, who hath given us the earnest of the Spirit;' and are made meet for it: Col. i. 12, 'Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of the saints in light.'
3. It implieth that none but those who are purified by the blood and Spirit of Christ have interest in this privilege. All these have an interest, and none but these, for we must not disturb the order of Christ's benefits; for, first, he doth sanctify and cleanse the church by the washing of water through the word, from the guilt and filth of sin, and then present it to himself as a glorious church. They must be regenerated by the Spirit, and have their consciences purged from dead works by his blood, before they are capable. We must be children before we can be heirs; none are children but they that are born of the Spirit, and so justified and adopted into God's family; none can have the whole sum, but they that have the earnest and first-iruits, for that is God's method: 2 Cor. i. 22, 'Who hath also sealed us, and given us the earnest of the Spirit in our hearts;' Rom. 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 body.' We cannot expect the flower or fruit without the seed, nor the end without the beginning. Now holiness doth participate of glory, and heaven is virtually in the seed of grace.
Secondly, That we enter into this everlasting estate by being presented to Christ; for in the text it is said, 'That he may present it to himself,' that is, as the bride to the bridegroom, that the marriage may be consummated. It was the ancient custom that betrothing preceded marriage; as Deut. xx. 7, 'What man is there that hath betrothed a wife, and hath not taken her? let him go and return to his house, lest he die in battle, and another man takes her.' Thus Mary was espoused to Joseph before they came together, Mat. i. 18. So we are contracted to Christ now, but married hereafter; as Rev. xix. 7, 'Let us be glad, and rejoice, and give honour to him, for the marriage of the Lamb is come, and his wife hath made herself ready.'
In the scripture there is a threefold presentation spoken of—
1. One made by believers themselves: Rom. xii. 1, 'I beseech you
VER. 27.]
therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service; 'Rom. vi. 13, 'Neither yield ye your members as instruments of unrighteousness unto sin, but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.' When we give up ourselves to God by Christ, and employ our time, and strength, and all our faculties for him.
2. It is ascribed to the apostles, or Christ's messengers, who have a charge; and when they have done their work, present us to God as the fruit of their labour: 2 Cor. xi. 2, 'But I am jealous over you with a godly jealousy; for I have espoused you to one husband, that I may present you as a chaste virgin to Christ.' It is the duty of the ministers of the gospel to prepare and fit Christ's people, that they may be a spouse to him; and it is a blessed thing when we can produce them as the fruit and pledge of our faithfulness; for in the great day of our accounts this will be our crown and our rejoicing, that we have converted any to God, or prepared and fitted them to be accepted by Christ.
3. This presentation is applied to Christ himself. Now two ways is Christ said to present us—(1.) To himself; (2.) To God.
[1.] To himself; that is spoken of in the text, which is nothing else but his assuming and taking us home to himself, according to the marriage covenant and contract. As when Esther was chosen to be wife to the great king Ahasuerus, she was first to be prepared, and to accomplish the months of her purification, Esther ii.; so first Christ sanctifieth and cleanseth us by the word and ordinances, and then he presenteth us to himself, as a bride made ready for the solemn day of espousals.
[2.] To God; so it is said, Col. i. 22, 'To present you holy, and unblamable, and unreprovable in his sight;' that is, of God the Father; for the antecedent you find, ver. 19, 'It pleased the Father.' Now Christ's presenting us to God may be looked upon—
(1.) As an account of his charge, as having done the work for which he was sent into the world. Christ as mediator hath an office and trust committed to him, of which he must give an account; for so he is God's, 1 Cor. iii. 23, and 1 Cor. xi. 3, 'The head of Christ is God,' and he must give an account to him. Now this account he giveth when he doth present himself and all his flock to God, saying, Heb. ii. 13, 'Behold, I and the children which God hath given me.' Blessed are they that shall appear in that company and congregation, when they shall be presented to God as a prey snatched out of the teeth of the lion.'
(2.) As an act of rejoicing in his own success; as a minister taketh delight in those whom by grace he hath gained to God: 'What is our hope, or joy, or crown of rejoicing? are not even ye in the presence of our Lord Jesus Christ at his coming?' 1 Thes. ii. 19. So our Lord himself rejoiceth to see the proof and virtue of his death, and that his blood was not shed in vain. This is recompense enough for all his sufferings: Isa. liii. 11, 'He shall see of the travail of his soul, and be satisfied.' The words may be understood of foresight when it was designed, or of sight when it was accomplished. And some good inter-
[SER. XXXII.
preters understand, 'Who for the joy that was set before him endured the cross,' Heb. xii. 2; that he had in his eye as a reward of his sufferings his numerous seed, or the church of the saints, whom he should purify and set apart for God.
(3.) As an act of his love and recompense to the faithful, who have owned him in the world. Christ will own them before God, men, and angels, be they never so mean and despicable here upon earth: Luke xii. 8, 'Also I say unto you, Whosoever shall confess me before men, him shall also the Son of man confess before the angels of God;' Rev. iii. 5, 'But I will confess his name before my Father, and before his angels.' Christ will solemnly and honourably own them as his, and given to him in the great day, when all the holy angels shall be present. Therefore we should often think of this solemn presentation, that we may not be ashamed of Christ in the world.
Thirdly, I observe in the text, that those who are presented to Christ, and by Christ to God, is his church, and is a glorious church: 'That he might present it to himself,' ὕνδοξον τὴν ἐκκλησίαν. This is often spoken of in scripture. I shall produce but two places; the first is Col. iii. 3, 4, 'Our life is hid with Christ in God; but when Christ, who is our life, shall appear, we shall appear with him in glory.' The life of a christian now is a glorious life, but it is a hidden life. The spiritual life is hidden under the natural: Gal. i. 22, 'And was unknown by face unto the churches of Judea which were in Christ.' And hidden under the veil of infirmities and weaknesses: 2 Cor. xii. 10, 'Therefore I take pleasure in infirmities.' And the obscurity and meanness of their condition: Heb. xi. 36-38, 'And others had trials of cruel mockings and scourgings; yea, moreover, of bonds and imprisonment. They were stoned, they were sawn asunder, were tempted, were slain with the sword; they wandered about in sheep-skins, and goat-skins, being destitute, afflicted, tormented, of whom the world was not worthy: they wandered in deserts, and in mountains, and in dens and caves of the earth.' Reproaches: 1 Peter iv. 14, 'If ye be reproached for the name of Christ, happy are ye; for the Spirit of God and of glory resteth upon you;' 2 Cor. vi. 8, 'By honour and dishonour, by evil report and good report, as deceivers, and yet true.' They are counted a company of dissemblers, and yet they are the faithful servants of the most high God. But the glory of our life is manifested when Christ is manifested and doth appear. God's children are owned before the world: Rom. viii. 19, 'For the earnest expectation of the creature waiteth for the manifestation of the sons of God.' And there is no weakness or infelicity to obscure our life; because of our relation to the Lord of glory, we are made glorious. The other place is 2 Thes. i. 10, 'When he shall come to be glorified in his saints, and to be admired in all them that believe.' Mark, first, the apostle doth not say, the saints shall be glorified, but Christ shall be glorified in them, that is, objectively, because of the glory he puts upon them. Again, he doth not say, Christ shall be glorified in himself; though that is true, for his glory shall be revealed also: 1 Peter iv. 13, 'That when his glory shall be revealed, ye may be glad also with exceeding joy;' but Christ shall be 'glorified in the saints;' there shall a glory result to Christ from the glory he bestoweth on
VER. 27.]
them. Christ is glorified in the saints two ways—actively, as he is lauded and praised by them, and objectively, or by the impression of glory upon them; though the saints should be silent, the work would speak for itself. But the other expression is, that Christ will be 'admired in those that believe.' We admire at things that exceed knowledge and expectation, or such things as were never seen before, nor could the heart of man conceive how these things should ever be brought to pass. Now this glory will exceed all our hope and expectation. But who shall thus admire? The good angels, that wonder now at the grace of the Redeemer: 1 Peter i. 12, 'Which things the angels desire to look into.' They shall wonder then at the final effect, the glory he puts upon his people; they stand by and admire what Christ meaneth to do with creatures that are but newly crept out of dust and rottenness. The wicked are amazed and astonished when they see them so much loved and honoured whose lives they counted madness and folly; they counted them the off-scouring of all things, and Christ maketh them to shine as the stars in the firmament. Lastly, the saints themselves are filled with wonder, finding their expectation so far exceeded.
But more distinctly, there is a threefold glory put upon the saints—
(1.) Relative and adherent; (2.) Intrinsic and inherent; (3.) Circumstantial.
1. The relative glory of the saints standeth in three things—
[1.] In the free and full forgiveness of all our sins; and our absolution is pronounced by the judge's own mouth sitting on the throne: Acts iii. 19, 'Repent, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord.' Here we have a right to pardon by the grant of the new covenant; and it is in part executed, and put into act by the gift of the Spirit; but then the judge, pro tribunali, doth solemnly declare and determine our right, and absolve and accept us unto life in the sight of all the world; then is the sentence pronounced, and also executed and put in force; and ever after do all the effects and fruits of sin cease.
[2.] A participation of judicial power. At the last day the saints are not only judged, but judges: 1 Cor. vi. 2, 3, 'Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life?' Per modum suffragii, as assessors with Christ on the bench, or assessors in judicature, however they are here reviled, slighted, and persecuted.
[3.] They shall be publicly owned before God and his angels by head and poll, when Christ shall present them to God, and lead them as the shepherd of the sheep into their everlasting fold, as having acquitted themselves to God, conquered temptations, and kept his charge, that Christ may own them without any impeachment of honour to himself: 1 Thes. iii. 13, 'To the end he may establish your hearts unblamable in holiness before God, even our Father, at the coming of the Lord Jesus Christ with all his saints.' The pure and holy are then acceptable to him, and shall be presented by him to God, as a full proof of the virtue of his death.
[SER. XXXII.
2. The glory inherent and internal: Rom. viii. 18, 'For I reckon that the sufferings of this present life are not worthy to be compared with the glory that shall be revealed in us.' Now it is revealed to us, then in us, fully accomplished in our persons, souls, and bodies.
[1.] In our souls. This glorious estate lieth in the sight and fruition of God. The object is glorious: 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; for thou hast loved me before the foundation of the world.' The manner of sight or knowing is glorious: 1 Cor. xiii. 12, 'For now we see through a glass darkly, but then face to face; now I know in part, but then shall I know even as also I am known.' More intimately and more immediately: we shall have the knowledge of the mysteries of salvation, which now we are ignorant of, and know God as truly as God knoweth us.
[2.] In our bodies. There is a great deal of glory put upon the bodies of the saints: Phil. iii. 21, 'Who shall change our vile body, that it may be fashioned like unto his glorious body.' A glimpse was given to us in Christ's transfiguration: Mat. xvii. 2, 'And he was transfigured before them, and his face did shine as the sun, and his raiment was white as the light.' So when he appeared to Paul from heaven, his body was wonderfully glorious; he could not endure the light which shined to him from heaven round about, Acts ix. 3. When the saints shall appear with him in glory, 'the righteous shall shine forth as the sun in the kingdom of the Father.' Mat. xiii. 43.
3. The circumstantial glory; there—
[1.] The place is glorious, the heavenly paradise: 2 Cor. xii. 4, 'He was caught into paradise, and heard unspeakable words, which it is not lawful for a man to utter.'
[2.] The company is glorious. All the glorified saints and angels: Heb. xii. 22, 23, 'But ye are come to Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect.'
[3.] Their daily work and exercise is glorious, even to give glory to God for ever and ever: Rev. vii. 9, 10, 'After this I beheld, and lo, a great multitude, which no man could number, of all nations, kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb, for ever and ever.'
Fourthly, I observe that the principal glory of the church lieth in its purity and holiness: Jude 24, 'Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory.' It must needs be so; for—
1. This is God's glory: Exod. xv. 11, 'Glorious in holiness.' There is nothing in God which is not God himself, and his unity forbids us to divide him; but yet the scripture teacheth us to distinguish his perfections, and comparing them one with another, give them the advantage, as conduceth more to his honour and our profit. Therefore thus we conceive of God, that moral perfections are to be preferred before
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natural; it is better to be wise than to be strong. Now among moral perfections, how shall we range them? Justice, mercy, holiness: our interest leadeth us to prefer mercy before justice, being laden with sins and miseries; that his mercy rendereth him more amiable to us, because of our miseries and necessities. But now we may give holiness the pre-eminence, because this condueeth most to the glory of God and the perfection and benefit of human nature, and doth most preserve the awe of the majesty of God in our hearts; for holiness is a more awing thing than power. Power cheeketh and restraineth any violent attempts against sovereign majesty, but holiness daunteth the heart, and commandeth reverence, and representeth God as fit to be loved and feared. Now, then, to be like God is one of the highest perfections of the creature, and when the image of God is perfectly restored, they are in their most glorious estate.
2. Sin is the cause of all our misery; and therefore when we are completely holy, our misery which we incurred by the fall of Adam is then at an end. It was sin which was the cause of separation from God: Isa. lix. 2, 'But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.' So holiness is the means of union with him. Then when we are perfectly holy, by necessary consequence we are perfectly happy: Ps. xvii. 15, 'But as for me, I will behold thy face in righteousness; I shall be satisfied, when I awake, with thy likeness.' Well, then, might the apostle define this glory by purity and holiness; nothing letteth and hindereth the happiness of the creature when sin is fully done away.
3. Then we are dispositively fitted for the full enjoyment of God. Our glory is begun by holiness, and is still increasing to a further glory: 2 Cor. iii. 18, 'But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord.' All privileges depend upon holiness, our pardon on regeneration or change of nature, and heaven on change of life; and therefore, when justification and sanctification are complete, our joy will be full.
Fifthly, This purity and holiness shall then be exactly complete. While we are in the world, neither is the whole church perfect, nor particular believers.
1. Not the whole church. The state of the church is quite different from what it will be hereafter; that needeth not much proof, if we consider the disordered state of Christendom, as it is in its present posture. Alas! how much is the glory of it now eclipsed by the lamentable imperfection of its members and corruption in worship, and rent and torn by divisions and sects, and scattered by persecutions of those that have power over it! God's children are pilgrims to another world, and can hardly get leave to pass through this world, though they would pay for their bread and water, as Israel offered to Edom. How many enemies come forth to stop them in the very wilderness! But most of the calamities in the church come from itself, its diseased members or foolish guides; and no wonder that the ship in the hands of ill pilots dasheth so often against the rocks. It is spotted and stained by the calumnies and reproaches of adversaries, but chiefly by the
[SER. XXXII.
scandal of its own children. To speak nothing of the openly corrupt, who have turned the doctrine of Christ into vain janglings, corrupted his worship by the pageantry of empty and ridiculous ceremonies, and have turned its discipline and government into a temporal domination, alas! it hath nearer wounds at home, by sidings and emulations, whilst every party is impaling and enclosing the common salvation, uncharitably excommunicating all others; and the ball of contention is tossed to and fro; and that party that can rustle down others that stand in their way think Christ only favours them. Though with all this disadvantage, it is 'better to dwell in the courts of the Lord than in the tents of wickedness;' yet how much is this short of that blessed state when all is glorious, pure, and holy, and the church is adorned as a bride fit for her husband, and that great council of souls, with perfect harmony, are landing and praising God for evermore, and live sweetly together without any discord in this holy mount!
2. Nor particular believers: Phil. iii. 12, 'Not as though I had already attained, either were already perfect.' Paul's confession will fit all our mouths. While we are in the world, we need that something should be purged and washed from us; but then there is 'no spot, or wrinkle, or blemish, or any such thing.'
But if the soul be thus presented to Christ, when shall it be? Either we must acknowledge perfection in this life, or some purgatory after death. I answer—
[1.] The thing is clear, but we may be ignorant of the time and manner, and reserve it to experience.
[2.] It is most likely and probable that the same term that puts a period to our lives doth also to our sins. As the soul in the first conjunction with the body began to be defiled and infected with sin, so that a man, when he first beginneth to be a man, is a sinner, so in the separation of the soul from the body, it is perfectly sanctified, and presented to Christ without spot and blemish. The veil of the flesh is then rent, and they are admitted into the immediate sight of God.
[3.] Those that have sense to the very last do then most eminently desire and expect the glory of God; as Stephen: Acts vii. 59, 'And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.'
[4.] If we say the soul, when it is separated from the body, be sanctified in its passage, there is no great inconvenience, for sanctification is a part of glorification: Rom. viii. 30, 'For whom be justified, be sanctified; and whom be sanctified, be glorified;' and in a moment it may be perfected.
Use 1. To exhort you often to think of this estate. Oh, that our hearts were exercised more about these things! Grace would not be so dead, and comfort so scanty; it would enliven us and quicken us to duty; and, in the apostle's phrase, 'make us abound in the work of the Lord;' that all will be glorious at Christ's coming. More especially our whole life should be spent in thankfulness to God, who sent his Son to redeem us to this end: 1 Peter i. 3, 4, 'Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead; to an inheritance incorruptible and undefiled, and that
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fadeth not away, reserved in heaven for you; ' Eph. i. 3, ' Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ.'
2. Let us improve it.
[1.] To glorify God and Christ, who intend so much glory to us. We would all be glorified in heaven, but few think of glorifying God upon earth. Our Lord teacheth us another lesson: John xvii. 4, 5, ' I have glorified thee upon earth, I have finished the work thou gavest me to do. And now, O Father, glorify thou me with thine own self, with the glory I had with thee before the world was.' God at first placed us at the lower end of the world, that we may glorify him there, before he translateth us to the upper end of the world to praise him for ever. Here is our work, there we receive our reward; our work is on earth, where so few mind it, where there is so much opposition, so many difficulties and temptations to divert us, where it costs us shame, and pain, and trouble; here we glorify him self-denyingly, there triumphantly.
[2.] Let the foresight of this estate comfort us against our abasement in the world. We are now obscure, afflicted, poor, disgraced in the world; our names are cast forth as evil, or, as the prophet speaketh, ' Ye are taken up in the lips of talkers, and become the infamy of the people,' Ezek. xxxvi. 3; but Christ will present us to God as glorious, without any spot or blemish. Therefore let us not avoid crosses, nor any abasement, scorn, and disgrace for Christ's sake; everything that relateth to Christ hath an honour put upon it for its relation to him: Heb. xi. 26, ' Esteeming the reproach of Christ greater riches than the treasures in Egypt.' Besides, the final reward of eternal glory doth abundantly recompense all our disgraces. If the cross giveth us a title to the crown, we have no reason to grudge at it. Therefore let us patiently suffer present ignominy and contempt; count yourselves rather bound to praise God that you are thought worthy of the world's hatred. Alas! what is man's day to Christ's day? 1 Cor. iv. 3, ' But with me it is a very small thing that I should be judged of you, or of man's judgment,' or man's day, ἀπὸ ἀνθρωπίνης ἡμέρας.
[3.] Improve it to holiness. See that this work be begun, for heaven is but the perfection of what is begun in this life; and when it is begun, never give over till you attain this perfect estate. The more eminency in holiness you get, the more glorious you are. And you have this encouragement, that Christ will prosecute his work till he hath brought it to this effect. Christ will make his people at last without spot or wrinkle; ere all be done it shall be so. We are not faultless, but Christ will not rest till we are faultless, if he see you use the means carefully.
[4.] Improve it to the love of God's people; a necessary lesson in these days, when they fly from others that are in trouble, as the rest of the herd from the wounded deer: Ps. xv. 4, ' In whose eyes a vile person is contemned; but he honoureth them that fear the Lord;' Ps. xvi. 3, ' But to the saints that are in the earth, and to the excellent, in whom is all my delight;' Ps. cxix. 63, ' I am a companion of them that fear thee, and of them that keep thy precepts;' Heb. x. 33, ' Partly while ye were made a gazing-stock both by reproaches and afflictions;
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and partly while ye became companions of them that were so used.'
We must not measure the glory of the people of God by the judgment of sense or bodily eyes, for it is spiritual and future; it lieth not in pomp, but holiness; and this holiness is perfect at the last day.
[5.] Improve it to thankfulness to Christ; for we have all our holiness from Christ; from first to last, he is the author and finisher; he purchased and procured the Spirit of sanctification for us: Titus iii. 5,
6, 'According to his mercy he saved us, by the washing of regeneration, and the renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour.' And also this glorious estate; he gave himself not only to sanctify his people, but glorify them. Heaven is the fruit of his blood and love: Rev. i. 5, 'Who hath loved us, and washed us from our sins in his own blood.' First he purchased it for us, and then communicateth it to us.
END OF VOL. XIX.
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