03. SERMON UPON ROMANS II. 7,
christian profession, still going on in the pursuit of that reward which Christ hath promised.
2. The reward is 'eternal life.' This they looked and this they laboured for. They were not carried on upon temporal encouragements, but eternal bliss in the world to come; and this is an excellent counterpoise against the loss or the discomforts of the present life.
Doct. That God will give eternal life to all those who by patient continuance in well-doing seek after it.
The point will be best opened by discussing the circumstances of the text. I shall speak—(1.) Of the qualification; (2.) Of the reward.
I. The qualification. And there I must speak—
First, Of their design and aim: they 'seek for glory, honour, and immortality.' In all businesses and affairs the end must be first thought of.
Now these persons which are here described propound to themselves the noblest and highest end which the heart of man can pitch upon, even 'glory, honour, and immortality.' Amongst men, the ambitious, who aspire to crowns and kingdoms, and aim at perpetual fame by their virtues and rare exploits, are judged persons of greater gallantry than covetous muckworms and brutish epicures; yet their highest thoughts and designs are very base and low in comparison of sincere christians, who 'by patient continuance in well-doing seek for glory, honour, and immortality,' and whom nothing less will content and satisfy than the enjoyment of God himself in his heavenly kingdom, and all that happiness which he hath promised to his faithful servants. The threshold will not content them, but the throne; their end is far more noble than the designs of all the rest of the world. And whereas others do carry themselves but as an higher and wiser sort of beasts, and so are unworthy of an immortal soul, these carry themselves as men possessed with a divine spirit. The beasts have an instinct that guideth them to seek things convenient for that life which they have; and a man that is satisfied with his portion here, and only relisheth the contentments of the rational and bodily life, carrieth himself more like a living creature than a rational creature, more like a beast than like a man; all their business and bustle is to have their wills and pleasure for a while, as if they had not any hopes or fears of any greater things hereafter: Ps. xlix. 20, 'Man that is in honour, and understandeth not, is like the beasts that perish;' because he merely inclineth to present satisfactions; for reason is a middle thing between the life of faith and the life of sense. If it be not sublimated by faith, it is delased by sense; and then what great matter is it if you be a man, or a dog, or a swine, if reason be only given you to cater for the body, and to make provision for the flesh to fulfil the lusts thereof? But let us more distinctly see what is the aim and design of those noble and brave spirits. There are two things in the text—the object and the act; the thing aimed at, and their respect towards it.
1. The thing aimed at is 'glory, honour, and immortality.' Let me open the meaning of these words apart, and then show why so many are heaped together.
[1.] Glory. Glory is status illustris, appearing excellency. There is a glory of this world, but that is fading: 1 Peter i. 24, 'All flesh is as grass, and all the glory of man as the flower of grass.' The flower is more fading than the grass itself, and is sooner shed than the stalk rotteth; so many a man's excellency dieth before he dieth, and his glory is gone, when he remaineth as a neglected stalk. But this is a more solid glory, called by the apostle, 2 Cor. iv. 17, 'A far more exceeding and eternal weight of glory.' This glory is in their persons: Rom. viii. 18, 'For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us;' Phil. iii. 21, 'Who shall change our vile body, that it may be fashioned like unto his glorious body;' Mat. xiii. 43, 'Then shall the righteous shine forth as the sun in the kingdom of their Father;' 2 Thes. i. 10, 'When he shall come to be glorified in his saints, and to be admired in all them that believe.' All the spectators shall stand wondering what he meaneth to do with those who were but newly crept out of dust and rottenness, so wonderful is the glory of the saints in the world to come. And as this glory concerns their persons, so their state. Christ will advance them to a glorious estate, to high dignity and honour, which the scripture expresseth sometimes by thrones: Rev. iii. 21, 'To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am sat down with my Father in his throne;' sometimes by a crown: 2 Tim. iv. 8, 'Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, will give me at that day.' Visible marks of favour and honour will Christ put upon them.
[2.] Honour; that imports praise and commendation, for honour is a testimony of excellency. To seek the honour of this world is destructive to faith: John v. 41, 'How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only?' But the honour which Christ will put upon those that are faithful to him in the world to come is the great object of faith, by which we vanquish those temptations of disgrace and scorn which we meet with here in this world. Christ will then commend their faith before men and angels: Rev. iii. 5, 'I will confess his name before my Father, and before his angels.' Oh, what a blessed thing is it to be owned by Christ, and approved as faithful in his service by the judge of all the world, at whose sentence we must stand or fall! The apostle saith, 2 Cor. x. 18, 'For not he that commendeth himself is approved, but whom the Lord commendeth.' To have a testimony in our own consciences is very sweet. Let the world slander, yet, if God approveth, it is sufficient. But it will be more honourable to us when the judge upon the throne shall acquit us; and not only so, but approve and commend us. It is said, 1 Cor. iv. 5, 'Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the heart; and then shall every man have praise of God;' that is, be not too forward in your censures; in time God will display the seducers, and discover every man's intentions and purposes. Then they that deserve it shall have shame, and every man that hath done well shall by God be justified and commended. What kind of approbation we shall have is shown: Mat. xxv. 21, 'Well done, thou good and faithful servant.' This is the honour which the saints expect.
[3.] The third word is 'immortality,' ἀφθαρσίαν, incorruption. All the glory and honour of the world soon fadeth away. If our fame survive us, what good will it do us when we are dead? Alas! it is but a poor shadow of that eternal glory and honour which Christ will put upon the saints. Their glory is immortal, and never withereth. The glory and honour of the world is uncertain; their hosanna is soon turned into a crucifuge, crucify him: 2 Sam. xix. 43, 'We have ten parts in the king, and we have also more right in David than ye.' And in the very next verse, chap. xx. 1, 'We have no part in David, neither have we inheritance in the son of Jesse: every man to his tents, O Israel.' They who but just now claimed ten parts in David, presently disclaim and disown him, as having no part in him at all; so suddenly are men's affections and esteem of us altered. And as our glory perisheth, so we perish, even the best of men: Acts xiii. 36, 'David after he had served his own generation, by the will of God fell asleep, and was laid unto his fathers, and saw corruption.' What a deal ado men keep to get praise and honour in the world; but what doth this profit you when you are dead, and must be laid in the grave with others? But the saints look higher. As they seek 'glory and honour,' so they seek incorruption or 'immortality;' a glory which will abide with them, and they with it, to all eternity.
Thus we have considered the words apart. Now why are so many heaped up together? It is not done casually; the same is observed elsewhere: 1 Peter i. 7, 'That your faith may be found unto praise, and honour, and glory, at the appearing of Jesus Christ.' Now this is done partly to represent the fulness of this blessed and glorious estate. The honour which Christ puts upon his servants at his appearing is manifold. Many words cannot express it; they shall be much commended, and gloriously rewarded. And partly to recompense and make up the shame and disgrace of our trials. How infamous soever Christ's servants be in the world, yet they are glorious with God, and honourable in his sight; and 'when Christ shall appear, they shall appear with him in glory,' Col. iii. 4. Well, now, this is the object of the expectation.
2. Their respect to it; they seek it. Seeking implies two things—
(1.) An hearty desire; (2.) An earnest endeavour in the use of means.
[1.] An hearty desire; for seeking is the earnest desire of a thing lost or absent. The seeking of this glory, honour, and immortality implieth an earnest desire of it, as appeareth by Col. iii. 1, 2, 'If ye then be risen with Christ, seek those things that are above;' which is further expressed by, 'Set your affections upon things above.' And this is not a slight desire, but such a desire as prevaleth above the desires of other things; such an affection to them as is not controlled by other affections: Mat. vi. 33, 'Seek ye first the kingdom of God, and his righteousness.' First, that is, so as our pursuit of other things doth not cross our affections to these. Many desire heaven and glory, but they are soon put out of the humour, and take up with the pleasures, and honours, and profits of the world, and they become slaves to their fleshly appetites and senses, and the good things here below.
[2.] Seeking implieth diligence and an earnest endeavour, such as the woman used that sought her lost groat: Heb. xiii. 14, 'Here we have no continuing city, but we seek one to come.' If we desire it, and long after it, something must be done in order thereunto. As our desires are greater, so our endeavours will be greater than after worldly things; for to seek is to bestow our earnest care and serious diligence upon it. See how it is expressed in scripture; by labour: John vi. 27, 'Working,' and 'working out;' Phil. ii. 12, by 'pressing towards it;' Phil. iii. 14, by 'striving;' Luke xiii. 24, because we meet with opposition. You must not think to come to the enjoyment of this great happiness with idleness and cold wishes. No; we must be at pains, and such pains as flesh and blood will count hard labour. Well, now, we may from hence conclude the first part of the mark of the heirs of promise.
(1.) By the object; they are distinguished from the wicked and carnal part of the world, who covet the honours, riches, and pleasures of the present life; but these are engaged in a more noble design; they 'seek glory, and honour, and immortality;' that is, they seek not vainglory, but labour to make themselves truly glorious, honourable, and immortal.
(2.) Again from the object and act together; they distinguish themselves from all infidels and unbelievers; for they 'seek glory and honour' where it is to be found, and in the way wherein it is to be found, and so go upon sure grounds. They are ascertained by the truth of God's word, and depend upon it, that if they seriously set themselves to obey and honour God in the world, they shall have glory and honour with him: 1 Sam. ii. 30, 'Those that honour me, I will honour;' John xii. 26, 'If any man serve me, him shall my Father honour;' and elsewhere. Upon this they are certain.
(3.) By the seriousness of the act; they distinguish themselves from hypocrites or partial believers. Those that have a slight sense of eternity will desire 'glory, and honour, and immortality;' but to desire it so as that it shall be their top care; to desire it so as that all other things should be lessened in their opinion, estimation, and affection; to desire it so as to labour after it in the first place; this is the disposition of the sincere only. They can withdraw the veil of sense, and look to the glory that cometh from God only. They prize it above all the glory of the world, and resolutely choose it for their portion, with an habitual and thorough consent of their wills; and the drift, and aim, and bent of their lives is to be for God and their salvation, and this is first and chiefly sought after in all their endeavours.
Secondly, The means and way wherein they seek after it: 'By patient continuance in well-doing.' A good design without a good way is nothing; and therefore, next to a right end, we must choose a right way; and if we desire salvation, we must mind the right way thither. Now in the way and means three things are considerable. Here is—
(1.) Well-doing; (2.) Continuance; (3.) Patient continuance. If one of these be wanting, all cometh to nought. If well-doing be wanting, our perseverance is but an obstinacy in things sweet and pleasing to the flesh; and our patience but a carnal self-denial, nothing conducing to our great end. If well-doing be regarded, yet if there be not a continuance, or a continuance only when we are put to no trial, then the benefit is lost. All three must concur.
1. For well-doing. Let us state that first, that we may not be mistaken. The world is filled with ill notions; every man applaudeth himself in his own course, be it never so vain. The covetous, the ambitious, the dissolute, when they thrive in their several ways, they will think they do well: Ps. xlix. 18, 'Though whilst he lived, he blessed his soul; and men will praise thee when thou dost well to thyself.' A man's own self-deceiving heart measureth good and evil by his present condition in the world. The brutish worldling applauds himself in his own course when it succeedeth. The glutton thinketh he doeth well when he maketh much of, and cherisheth and pampereth himself. The ambitious applaudeth himself in his good fortune. The prodigal, when he spendeth, thinketh he doeth well; and the covetous, when he spareth, thinketh he doeth well; and contrary persons will say so. Ay! but there must be another rule than the fancies of men; that is, well-doing, which really turneth to our eternal good. To do well is to obey righteousness, to obey the truth; for it is opposed to those that violate the light of nature, and wrangle and dispute away that true religion which is offered for their cure and remedy.
[1.] To do well is to obey righteousness, or to act agreeably to those obligations which lie upon us with respect to our relation to God, others, and ourselves. There are but three beings in a moral consideration—God, neighbour, and self. Paul's adverbs are suited to them: Titus ii. 12, 'Soberly, righteously, and godly.' As to self-government of our fancies and appetites, we are to live 'soberly,' in an holy weanedness and moderation in the midst of all present delights and comforts. As to our neighbour, we are to live 'righteously,' in all justice, truth, mercy, fidelity in our relations, as parents, husbands, subjects, children, wives. As to God, we are to live 'godly,' in an holy subjection to him, and entire dependence upon him, and communion with him. So to do well with respect to God is to behave ourselves as to one that is so excellent, powerful, and good, and upon whom we depend so much, not breaking his laws for all the world. As to others, 'Whatsoever ye would that men should do unto you, do even so to them,' Mat. vii. 12. Not only negatively, to prevent the wrong, but positively, to do good. As to ourselves, we must subordinate all things to our true happiness, and be more careful for the soul than for the body. All this, righteousness, or the evidence of natural light, calleth for at our hands, that we love our creator, and live to him, and depend upon him; for if he be God, he is our first cause, highest Lord, chiefest good, and last end. That love to others is showed in doing to them as we would should be done to us. We would have others helpful to us, so must we to our power be helpful to them; he that will be for none but himself cannot justly expect that any should be for him. And for ourselves, man consists of a body and of a soul. Now all our senses and bodily powers and appetites must be subordinated to the good of the soul; for the soul is the chiefest part. Well, then, if we live in the neglect of God, and be only self-lovers and self-pleasors, and wrong ourselves by gratifying our flesh, do we do well? If we prefer every paltry vanity before the favour of God, slander and wrong our neighbour, please appetite before reason, and let the beast ride the man, surely we obey unrighteousness; we do not do well
[2.] We must obey the truth; that is, act agreeably to the revealed will of God in scripture; that is to do well. It is the scripture which helpeth us to distinguish good from evil, and will be a sure direction in well-doing: Ps. exix. 105, 'Thy word is a lamp unto my feet, and a light unto my path;' Prov. vi. 23, 'For the commandment is a lamp, and the law is light;' Isa. viii. 20, 'To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.' We are not to be ruled by our own thoughts, but by God's word, which amply sets forth our duty to us. The light of nature is very dim, and it would be a matter of great difficulty to find out our duty if we had no supernatural light to help us. Therefore God hath given his word, and that not only to instruct us in moral duties, most of which are evident by the light of nature, but also in supernatural verities, which tend to our relief and deliverance by Christ. Well, then, well-doing is not one work only, but all our entire obedience, which is necessary to salvation, that we may not only love God, do good to others, govern our appetites and desires, but believe in Christ, and live according to his holy institutes, and perform all the duties which belong to his new remedying law. This is well-doing.
2. There must be continuance in well-doing. As we must endeavour universally to do all that God hath commanded us, so we must continue this care unto the end: Luke i. 75, 'In holiness and righteousness before him all the days of our life.' In a journey it is not enough to go a mile or two, but we must continue till we come to our journey's end; so must we never give over whilst we are in this world. There may be interruptions, diversions, and stragglings, but a christian gets into the way again. Sometimes we slip and stumble, and sometimes step aside, but we must not go back again. Some are good for a pang or fit: Deut. v. 29, 'Oh, that there were such an heart in them that they would fear me, and keep all my commandments always!' I might heap up many considerations here, but the thing is evident. The law bindeth continually, and grace planted in the heart should influence all our actions. God's eye is always upon us, and every hour and moment we are anew obliged to him for his benefits. How reasonable is it our duty should last, and the use of means be continued till we attain our end! Therefore do not lose your crown, and the benefit of all you have done already. The promise runneth to perseverance: Rev. ii. 10, 'Be thou faithful to the death, and I will give thee a crown of life.'
3. Here is patient continuance; that is necessary also. The good ground is described to be that which 'bringeth forth fruit with patience,' Luke viii. 15. The other grounds brought forth fruit, but they did not bring forth fruit with patience. The stony ground was impatient of contradiction and afflictions; the thorny ground was impatient of the delay of the reward, and therefore took up with present things, riches and honours and voluptuous living; but they that have a deep sense of the other world, and can tarry God's leisure, enduring the hardships of obedience, and look for their happiness in the world to come, that is the good ground. So Heb. vi. 12, 'Be ye followers of them who through faith and patience inherit the promises.' We shall meet with opposition within and without; till we can deny ourselves, our hearts are not sound with God. We need the working patience, because of the labour and pains which belongeth to well-doing; and the waiting patience, because our reward is to come; and the bearing patience, because of the troubles and dangers which we must endure, if we would be faithful with God; loss of estate, slanders of the wicked, and sometimes danger of life. The working patience should not be grievous to us, because the pains of godliness will be recompensed with the fruit of it, the peace and comfort that followeth it; and because there is more labour in committing sin than doing good. The waiting patience should not be grievous, because there must be a time for the trial of our faith. They are hypocrites which must have their reward at present: Mat. vi. 2, 'Verily I say unto you, they have their reward.' The believer he can wait for it; he looketh for glory and honour too, but not now. The bearing patience should not be irksome, because faithfulness in our trials is most comfortable to us, and most acceptable to God. Comfortable to us; we have not ordinarily so clear a proof of the reality of grace as when we are under sore trials: 1 Peter i. 7, 'That the trial of your faith, being much more precious than of gold, though it be tried with fire, may be found unto praise, and honour, and glory at the appearing of Jesus Christ.' Faith is then faith indeed, and obedience obedience indeed. The greater the work, and the more impediments we meet with, self-denying obedience doth most evidence itself to the conscience. Whilst we do anything for God, while we do it without shame, opposition, and loss, it is more hard to interpret our sincerity: it is more acceptable to God; it is tried friendship and obedience which is most valuable. The obedience of a soldier is pleasing to a general in a time of peace; when he saith to one, Go, and he goeth; and to another, Come, and he cometh; but especially in the most desperate hazards, when he doth not dispute commands when he is bidden to go upon the cannon's mouth. From the whole, mortification, self-denial, contempt of the world, patience under manifold sufferings, is necessary to all that would be faithful with God, and are sure notes of his people.
II. The reward is eternal life. This will make amends for all. By it is meant all manner of happiness.
1. Eternal life is a freedom from all misery whatsoever, in estates, names, relations, bodies, souls. As the body is free from all weakness, so the soul is free from all sin; faultless, without spot or wrinkle.
2. There is a perfect and entire possession of all manner of good; God is all in all to them.
3. This estate is to abide for ever and ever.
Use 1. Let us examine whether we be in the number of those that shall be saved. Eternal life is believed of all christians, at least with a dead opinionative belief; they do not count it a lie or a fable. Now, who are those that shall enjoy it? for God will not give it to all.
I answer—Here is a plain note and evidence by which you may judge your claim—(1.) They are such as seek it; (2.) They seek it in a way of well-doing; (3.) They continue thus to do.
1. They that seek it; for God will never bring us to heaven without our wills nor against our consent, nor make that man happy that doth not desire to be so; yea, that doth not seek it in the first place.
Now this cutteth off a great many; all them that do nothing towards the attaining of it, and all them that seek nothing, have no settled design, but live at haphazard, as occasion offereth, and leave the boat to the stream; that come into the world they know not why, and go out of the world they know not whither. All such careless and inconsiderate people can have no claim: all such have no higher end than to enjoy their sensual pleasures while they may. Besides, they that do not seek it in the first place. They do something, but it is little or nothing to the purpose. The strength and choice of their desires and endeavours are not directed this way. Eternal life must be esteemed and chosen above other things which draw our hearts, and must be chiefly sought after in our endeavours, and then something may be gathered from seeking.
2. They seek it in a way of well-doing; not only praying for it, but living according to the directions of God's holy word; that is to say, by seeking his favour in Christ, and maintaining communion with God in the Spirit, by serious converses with him in the means of grace, governing our affections and passions, and by a constant self-denial, mortification, and temperance, getting a victory over the world and the desires of the flesh. And as to others, by carrying ourselves in all meekness and charity, without envy, malice, injury, and oppression, and doing good to all as we have opportunity, especially, to the household of faith. This is the well-doing recommended to us in the scripture, and this is our beginning and progress towards eternal life; for we must apprehend it not only under the notion of glory and immortality, but under the notion of exact holiness as well as complete happiness; under the notion of conformity to God and communion with God; for God's will is done in heaven as well as upon earth; and the heaven of christians is to see God and to be like him. Many seem to desire it as a state of felicity, but they hate it as a state of perfect holiness (which is the better part of it), a sinless, immaculate estate. Well, then, by this part of the evidence many are excluded. Partly all those who live according to their own humours and fancies, and vain desires, and the customs of men, or the course of this world, and were never acquainted with a life of holiness spent in communion with God and subjection to his will. Partly also all they that do evil, dishonour God, oppress and wrong their brethren by violence or slanders, and live in malice and envy, who were never acquainted with self-government, or bridling their sensual and worldly desires, so that the honours, profits, and pleasures of the flesh have the pre-eminence in their esteem, choice, and practice. Partly too all those that do no good; that have not fed, visited, clothed, relieved the destitute, comforted the afflicted: Mat. xxv. 41-45, 'Then shall he say also to them on the left hand, Depart, ye cursed, into everlasting fire, prepared for the devil and his angels: for I was an hungry, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not. Then shall they answer him, saying, Lord, when saw we thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, inasmuch as ye did it not to the least of these, ye did it not to me.' In short, all those who yield no obedience to God, but cast off his yoke, or that yield a partial obedience, submitting it may be to outward acts of worship, but neglecting the duties of justice and charity; or, on the other side, make conscience of duties of commerce with men, but delight not in communion with God, and trouble not themselves with seeking his favour and reconciliation by Christ.
3. They are such as continue patiently in a course of well-doing to the end of their lives; for it is not enough to begin well, but the work must still be carried on till we come to receive our reward: Heb. iii. 14, 'For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end.' But you will say, If our comfort be suspended upon this condition, then we can never know that we are heirs of promise till we come to die. I answer—It is not creatus perseverandi, not actual perseverance to the end, which maketh the evidence; but labor, comatus, et cura perseverandi, the resolution and endeavour to continue in a diligent use of all means, to continue in the way of well-doing, and to please God in all things. And the more you thus give diligence to persevere in this holy purpose, the more assurance you get of the goodness of your condition: Heb. vi. 11, 'And we desire that every one of you do show the same diligence, to the full assurance of hope to the end; that ye be not slothful,' &c. A christian may be assured, and his assurance groweth upon him the more he sets himself continually to obey God. Now this part of the evidence cuts off partly all those that are only good by fits and starts and good moods; sometimes they set their faces heavenward, but their lusts return, and then they are worse than they were before: partly those who prove final apostates; they began to build, but they leave the work unfinished, and 'after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome,' 2 Peter ii. 20.
Use 2. Is exhortation, to press you—
1. To seek after honour, glory, and immortality. Oh, this is the best pursuit you can engage in. What is better for you? Can the world or the devil propound anything so good, or better, than this glorious estate? Are the dreggy contentments of the flesh, the vain-glory and honour of the world, the uncertain riches we enjoy here, worthy to come in competition with eternal life? Surely in matter of motive a christian hath the advantage, however a carnal man hath the advantage in matter of principle, because in him it is wholly entire and unbroken.
2. To well-doing. Surely you should not need many arguments to press you to do well; rather to press you to do ill should be the more difficult task, it is so contrary to our reason, and the right constitution of our natures, but that we are strangely depraved. O christians! what do we invite you to, but to love God above all, and seek his favour in Christ, and love your neighbour as yourself, and by temperance, purity, and chastity to preserve your own vessels, both bodies and souls, in sanctification and honour? Surely these duties are not gyves, but ornaments; and such subjection to God should be preferred before liberty in sinning.
3. To continue with patience. I will press you to this by two arguments—
[1.] There will be always the same reason for going on that there was for beginning at first. Did the sense of your duty invite you? The same bond of duty lieth upon you still. Did the hopes of the world to come engage you? Heaven is not yet obtained. And will you lose all the cost you have been at already? Gal. iii. 4, 'Have ye suffered so many things in vain?'
[2.] There can be no temptation great enough to recompense you for the loss of your reward of eternal life. Is it reproach? When men despise, God will honour thee; and it is a blessed thing to be reviled for righteousness' sake. Is it worldly loss? Better lose the world than lose our souls: Mat. xvi. 26, 'What will it profit a man if he should gain the whole world and lose his own soul?' Is life in danger? Losing life for Christ is the way to save it; and John xi. 25, 'Though he were dead, yet shall he live.' Is it the continual reviving of troubles? In the other world there is nothing to assault thy perseverance; there thou art out of the gunshot of temptations, and shalt serve God without defect or difficulty; there our service is not troublesome to us.
SERMON UPON 2 CORINTHIANS XIII. 14.
The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.—
2 Cor. xiii. 14.
My purpose is to open the apostolical benediction or prayer for the Corinthians; for our way of blessing is only to pray for those whom we bless. To love others is to desire their good. They that love best and most desire the best good for their friends: and better good there cannot be desired than that those we love may have God for their God. Now they that have God for their God have all that is in God, and all that is God. God the Father, Son, and Holy Ghost will employ all his wisdom, power, and goodness, to save them from all evil, and bring them to eternal blessedness. This is that which is prayed for in this place: 'The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.'
In the words we have—
The thing prayed for, together with the persons from whom; or rather—
1. The matter of the blessedness wished, 'The grace of our Lord Jesus Christ, the love of God, the communion of the Holy Ghost.'
2. The effectual application to the Corinthians, 'Be with you.'
3. The confirmation of these hopes and desires, in the word 'Amen.'
1. The matter of the blessing. It consists of three branches, suited to the persons of the godhead—(1.) The grace of Christ; (2.) The love of God; (3.) The communion of the Holy Ghost.
2. The effectual application, 'Be with you.' These things are with us, or in us, two ways—(1.) In the effects; (2.) In the sense.
[1.] In the effects, when we have the fruits of the Father's love and Christ's grace and the Spirit's operation: 'That the love wherewith thou hast loved me may be in them, and I in them,' John xvii. 26.
[2.] In the sense and feeling, when we comfortably know it is thus with us: John xiv. 21, 'He that loveth me shall be loved of my Father; and I will love him, and manifest myself unto him;' Rom. v. 5, 'Because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.'
3. The confirmation of these desires and hopes, in the word 'Amen;' which is signaculum fidei, an expression of faith; and votum desiderii, an eruption of our desire and love.
SERMON 7TON 2 CORINTHIANS XIII. 14.
Doct. That all the persons of the blessed Trinity do concur to the happiness and salvation of believers.
Here let me show you—(1.) How they do concur; (2.) Why they do concur.
I. How they do concur. Let us explain in the text.
1. Here are all the persons of the Godhead mentioned. God is taken personally for the Father, and then Jesus Christ and the Spirit are distinctly mentioned. So in other scriptures: 1 Peter i. 2, 'Elect according to the fore-knowledge of God the Father, through sanctification of the Spirit unto obedience, and sprinkling of the blood of Jesus Christ.' The fundamental cause of salvation is the election of God, who, when he had all fallen mankind in his prospect and view, was pleased to choose out some to grace and glory, passing by others. Then there is reconciliation ascribed to Jesus Christ, and sanctification to the Spirit, as the means by which this purpose is brought about. The beginning is from God the Father, the dispensation is by Jesus Christ, and the application is through the Holy Ghost. So also Titus iii. 4-6, 'But after that the kindness and love of God our Saviour towards man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost, which he shed on us abundantly, through Jesus Christ our Saviour.' God the Father out of love sent a saviour, by whose grace we are saved; and God the Son, from God the Father, sent God the Holy Ghost, who applieth the love of God, and the grace of our Lord Jesus Christ, by renewing and healing our natures. So 2 Thes. ii. 13, 14, 'But we are bound to give thanks always to God for you, brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the truth; whereunto he called you by our gospel, to the obtaining of the glory of the Lord Jesus Christ;' where the three persons are again mentioned, and their concurrence to our salvation.
2. That words proper to their personal operation are used; for there is love ascribed to the Father, grace to the Son, and communion to the Holy Ghost. The Father is represented as the fountain of love and all goodness, and as expressing and exerting his love by the Son and Spirit. By the 'grace of Christ' is meant all that gracious provision which he hath made for man's salvation, both in the reconciling God to us, and procuring the mission of the Spirit. 'Communion' is ascribed to the Spirit, because all is applied or communicated to us by him. Or thus, our salvation is ascribed in election to the love of the Father, in redemption to the grace of the Son, in sanctification to the communion or participation of the Holy Ghost.
[1.] 'The love of God.' Love is ascribed to the Father; for the love of God is the cause of all. Consider his giving Christ for us, or giving Christ to us, and us to him. (1.) In giving Christ for us: 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.' Christ did not merit electing love, but love rather moved God to give Christ for sinners. Love appointed the Son to be our Redeemer; there was the bosom and bottom cause. (2.) In giving
SERMON UPON 2 CORINTHIANS XIII. 14.
Christ to us: John vi. 37, 'All that the Father giveth me shall come to me; and him that cometh to me, I will in no wise cast out;' John xvii. 6, 'I have manifested thy name unto the men which thou gavest me out of the world; thine they were, and thou gavest them me, and they have kept thy word.' And in time he doth execute and accomplish this out of his mere love: Jer. xxxi. 3, 'The Lord hath appeared to me of old, saying, Yea, I have loved thee with an everlasting love, therefore with loving-kindness have I drawn thee.' As by elective love the heirs of salvation were distinguished from others in God himself, or in his intention and purpose, so by regeneration and converting love they are distinguished from others in themselves, and set apart from the rest of the world, to be the objects of his special love and instruments of his glory. Besides, there is a love of God whereby he loveth us when we are in Christ Jesus, which is the ground of our safety and preservation: Rom. viii. 38, 39, 'For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.'
[2.] 'The grace of our Lord Jesus Christ.' What is intended us by the Father is brought about by the grace of the Redeemer, and therefore all the provision Christ had made for our salvation is called grace: 2 Cor. viii. 9, 'For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich;' that is, ye know his gracious condescension in submitting to such a mean condition for our sakes. So 1 Cor. xvi. 23, 'The grace of our Lord Jesus Christ be with you all.' Grace is God's favour and love, which was first purchased by Christ by his obedience and bloody sufferings: Rom. iii. 24, 'Being justified freely by his grace, through the redemption that is in Jesus Christ.' Secondly, applied by his intercession, which is also another act of his grace; and therefore we 'come boldly to the throne of grace, that we may obtain mercy, and find grace to help us in time of need,' Heb. iv. 16; namely, 'having a great high priest that is passed into the heavens, Jesus the Son of God,' ver. 14, who knoweth our infirmities. Thirdly, as it is bestowed by him, as Lord of the new creation, upon such terms as every way keep up the honour and interest of grace in our salvation: Eph. ii. 8, 'By grace ye are saved, through faith, and that not of yourselves, it is the gift of God.' All the saving benefits we have by Christ are from grace, such as reconciliation with God, the renovation of our natures, and everlasting glory and happiness; they are all dispensed in a gracious way from first to last.
[3.] 'The communion of the Holy Ghost.' Communion is ascribed to the Holy Ghost. It may be rendered communion or communication. The Spirit reneweth and changeth our nature, and worketh faith and holiness in us. Light, life, and love are the special benefits which he communicates to us. He doth enlighten our minds, to understand and believe the great things prepared for us by God through Jesus Christ. It is said, 1 Cor. ii. 10, 'But God hath revealed them unto us by his Spirit; for the Spirit scarcheth all things, yea, the deep things of God.' So Eph. i. 17, 18, 'That the God of our Lord Jesus
SERMON UPON 2 CORINTHIANS XIII. 11.
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.' Life; for we live in the Spirit, and are born of the Spirit; that is, have a new life begotten in us, therefore called a Spirit of life: before we lived as men, now as christians. And love; the heart is bent and inclined to God. It began in love, and endeth in love; love of God endeth in love to God. This threefold effect is expressed, 2 Tim. i. 7, 'For God hath not given us the spirit of fear, but of power, of love, and a sound mind.' Life in power, as light in a sound mind. And it is altogether called the divine nature: 2 Peter i. 4, 'Whereby are given unto us exceeding great and precious promises, that by these you might be partakers of the divine nature;' for it answereth to the wisdom, power, and goodness of God.
3. That all these words imply riches of goodness, bounty, and liberality. Love noteth a ready inclination to do good to others, without the excitement of external motives; it openeth and enlargeth the heart to another, and then the hand cannot be shut: 2 Cor. vi. 11, 'O ye Corinthians, our mouth is open unto you; our heart is enlarged.' Grace is some good thing freely given. So κοινωνία, communion, noteth a liberal effusion or distribution of the graces of God's sanctifying Spirit; and so it suiteth with ἀγάπη Θεοῦ, and χάρις Χριστοῦ, 'the love of God,' and 'the grace of Christ;' elsewhere, κοινωνία πνοεύματος, 'the communion of the Spirit,' is joined with 'bowels and mercies;' Phil. ii. 1, 'If any fellowship of the Spirit, if any bowels and mercies;' that is, if you have received any good from Christ by the Spirit. So Rom. xv. 26, 'For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem.' What is in our translation to 'make a contribution' for the saints, is in the original κοινωνίαν ποιήσαθαι, to make a communion or communication. So 2 Cor. viii. 4, 'Praying us with much entreaty, that we would receive the gift, and take upon us the fellowship of the ministering to the saints,' κοινωνίαν τῆς διακονίας. So 2 Cor. ix. 13, 'And for your liberal distribution unto them,' ἀπλότητι τῆς κοινωνίας. So here, 'the communication of the Spirit.' If you will render it 'communion,' this is the great effect of the love of God and the grace of Christ, that we are made members of Christ's mystical body by the Spirit: 1 Cor. xii. 13, 'For by one Spirit we are all baptized into one body;' and so are united to the head, and to one another by this bond of union. The church is a mystical body, whereof Christ is the head, and the Holy Ghost is, as it were, the heart of it; the one guideth this great body, the other quickeneth it. Now in this mystical body we actually come to the participation of what Christ hath purchased for us by the Holy Ghost.
4. These make way one for another, or work into each other's hand; for what the Father intended, Christ purchased, and the Spirit applieth, God the Father is as the fountain of grace, Jesus Christ as the conduit or pipe to convey it to us, and the Holy Ghost the immediate operator and worker of it; the Father of his good pleasure electing sinners to grace and glory, the Son by his obedience and sufferings purchasing it, that it may be brought about in a way convenient for
SERMON UPON 2 CORINTHIANS XIII. 14.
God's honour, the Spirit by his virtue and power working grace in them. There is not a different effect from the Father which is not from the Son, and from the Son which is not from the Spirit, but they concur in an united way, that what cometh from the Father cometh from the Son and the Spirit; the Father makes way for the Son's work, and the Son for the Spirit's. So back again; the Spirit is said to honour the Son: John xvi. 14, 'He shall glorify me; for he shall receive of mine, and shall show it unto you;' and the Son is said to glorify the Father: John xiv. 13, 'And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.' The Spirit acts as sent by Christ, and Christ as sent by the Father. This is necessary to be regarded by us, because as our salvation in the general is from the Father, through the Son, by the Spirit, so in all our commerce with God, God the Father, as a judge, by the spirit of bondage sendeth us to Christ as mediator, and Christ as mediator by the Spirit of adoption sends us back again to God as a Father. It is a great help to prayer: Eph. ii. 18, 'For through him we both have an access by one Spirit unto the Father.' To whom are we praying? To God as a Father. Whence have we hopes of audience? By Christ. Who giveth us an heart to come? The Spirit.
II. The reasons why they concur.
1. That we may have the higher esteem of the work, which hath such agents concerned in it. It is no slight thing to bring about the salvation of lost sinners; all the persons of the godhead are at work about it; and shall not we, who are the parties interested, be employed about it also? God is in good earnest; for therefore before all worlds he employed the riches of his wisdom and grace to save us in this convenient way: 1 Peter i. 20, 'Who verily was fore-ordained before the foundation of the world, but was manifest in these last times for you.' And who are we, that the thoughts of God should be taken up about us so long ago? Jesus Christ hath spared no pains to accomplish the work of our redemption, but freely offered himself to this work: Heb. x. 7, 'Lo, I come to do thy will, O God.' He repented not his undertaking, but was fully contented, if souls may be saved: Isa. liii. 11, 'He shall see of the travail of his soul, and shall be satisfied.' And the Holy Spirit continueth striving with us, though often grieved by our obstinacy and disobedience: Gen. vi. 3, 'My Spirit shall not always strive with man;' Isa. lxiii. 10, 'They rebelled, and vexed his Holy Spirit.' Many a conviction do we smother, and often check, and resist his motions, yet he is importunate to prevail with us.
2. That our hearts may be raised to give equal glory to all the persons concerned. We must honour the Son as we honour the Father, as it is expressly said, John v. 23, 'That all men should honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father that hath sent him.' There is an honour due to God only, not to be given to any other. Christ is equal with the Father in participating this honour; he is to have the same glory of believing, love, fear, and invocation. So also for the Spirit; he is an object of invocation; for as the apostle wisheth and desireth love from the Father and grace from Christ, so a liberal distribution and com-
SERMON UPON 2 CORINTHIANS XIII. 14.
munication of gifts and graces from the Spirit. Now, to excite us to give this due respect to all the persons, every one concurreth in his way to promote our final happiness and salvation. The Father deserveth this esteem from us. Many think of God the Father as all wrath and justice, difficult to be reconciled to man; and of the second person of the Trinity as more gracious and merciful. No; the love of God is the original of our redemption: God 'spared not his own Son, but delivered him up for us all,' Rom. viii. 32; and 'God was in Christ reconciling the world to himself, not imputing their trespasses to them,' 2 Cor. v. 19; and 'the Father himself loveth you,' John xvi. 27. Christ came to show the amiable nature of God: 'Being the brightness of his glory, and the express image of his person,' Heb. i. 3. Then for the Lord Jesus, in Christ the glory and riches of the grace of God doth more eminently and palpably appear. This is the contemplation of the saints: John i. 14, 'And the Word was made flesh, and dwelt among us; and we beheld his glory (the glory as of the only-begotten of the Father), full of grace and truth;' Eph. iii. 18, 19, 'That ye may be able to comprehend, with all saints, what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God;' Heb. iii. 1, 'Wherefore, holy brethren, partakers of the heavenly calling, consider the apostle and high priest of our profession, Jesus Christ.' His grace, thus condescending to men, is more eminently seen: Rom. v. 8, 'But God commendeth his love towards us, in that, while we were yet sinners, Christ died for us;' and Rev. i. 5, 'To him who loved us, and washed us from our sins in his own blood.' And for God the Spirit, we also find our hearts raised to give him glory; partly by the motions of his grace, which we feel in our hearts: Ps. cxliii. 10, 'Teach me to do thy will, for thou art my God: thy Spirit is good; lead me into the land of uprightness;' Neh. ix. 20, 'Thou gavest also thy good Spirit to instruct them.' The sanctifier, guide, and comforter of believers is God's Spirit; he is the only author and fountain of all goodness and holiness. And partly by the comfortable sense he begets in us of our adoption: Gal. iv. 6, 'And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father;' and of our hopes of glory: 2 Cor. v. 5, 'Now he that hath wrought us for the self-same thing is God, who hath also given unto us the earnest of the Spirit.' And partly by the support and comfort we have from him in all our conflicts and distresses: 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.'
3. That we may with more confidence wait for the beginning, progress, and consummation of our own salvation. There is the eternal love of God, the all-sufficient merit of Christ, and the omnipotent operation of the Holy Ghost. What cannot eternal love, infinite merit, and almighty power do? As Christ is necessary to keep all right between us and God, so the Spirit is necessary to keep all right between us and Christ. As we need a person of the godhead to satisfy the justice of God, so also to overcome our obstinacy and unbelief, and to vanquish temptations, and doubts, and fears, and to settle us in the VOL. XIX.
SERMON UPON 2 CORINTHIANS XIII. 14.
comfort and hope of the gospel. It is God's prerogative to settle the conscience: Isa. lvii. 19, 'I create the fruit of the lips: Peace, peace, to him that is afar off, and to him that is nigh, saith the Lord.' God is the supreme judge and the wronged party: 'He commands his loving-kindness in the day-time,' Ps. xlii. 8. By a powerful, imperial act of the Spirit, he stifleth our doubts and fears.
4. That the whole glory of our salvation may redound to God alone. Therefore the divine persons carry it on among themselves: love, grace, and communication do all: 'To the praise of the glory of his grace, wherein he hath made us accepted in the beloved,' Eph. i. 6. Grace is the fountain cause of our election; grace bringeth it about; for who could ransom a soul except Christ had taken the work in hand? There would have been a stop there: Ps. xlix. 7, 8, 'None of them can by any means redeem his brother, nor give to God a ransom for him: for the redemption of their soul is precious, and ceaseth for ever.' There would have been a stop there. Grace applies all. What are we before the grace of the Spirit? how unworthy till grace make us lovely! how unable to lay hold on it before the Spirit of God enable us! Rom. v. 6, 'For when we were yet without strength, in due time Christ died for the ungodly.' And how unable are we to make good use of it afterward! For (1.) What was our behaviour before calling? 'Disobedient, serving divers lusts and pleasures,' Titus iii. 3. (2.) In calling, it was slight and refractory: Job xxxiii. 14, 'For God speaketh once, yea twice, but man perceiveth it not.' He often inviteth, but men take no notice of what so much concerneth their soul's good, but slight all warnings and instructions, lay not their condition to heart, and many an opportunity is lost; but God overcometh men's evil by his own goodness, and will not lose his elect; therefore, ver. 16, 'He openeth the ears of men, and scaleth their instruction;' that is, breaketh in upon them in such a powerful way that they cannot withstand it. (3.) Since calling there are frequent interruptions of obedience: James iii. 2, 'For in many things we offend all.' Our best performances are weak and full of blemishes: Isa. lxiv. 6, 'We are all as an unclean thing, and all our righteousnesses are as filthy rags.' So that from first to last all floweth from God, and all floweth from love, and grace, and communication of the Spirit, that our persons and actions are accepted. Now it is our duty to acknowledge this love, and highly esteem this glorious grace, and to testify our esteem by word and work. By word, in praises; by deed, expressing our thankfulness in our lives, that they may be a constant hymn to God, and a praise of his grace that we are made partakers of.
Use 1. To encourage us to seek after the effects of this love of God, grace of Jesus Christ, and communion of the Spirit.
1. I will plead your want. What will you do if you have not Father, Son, and Holy Ghost for your God? You have your beings from him for a while, but the day of his patience will not always last. You must die, and give an account; and woful, yea, dreadful, will their account be who are not only involved in the common apostasy, but have heard of the transactions of Father, Son, and Holy Ghost about their recovery, and never minded the benefit, or made light of it. Surely it is woful dulness and stupidity not to value it, and to feel no need of it:
SERMON UPON 2 CORINTHIANS XIII. 11.
2 Cor. vi. 1, 'We then, as workers together with him, beseech you also that ye receive not the grace of God in vain.' What grace was that? 'God was in Christ reconciling the world to himself,' chap. v. 19. That grace which the Father hath contrived for your salvation; that grace for which Christ laid down his life; that grace which is so affectionately tendered in the gospel; that grace and that free undeserving mercy which is so suitable to your necessities. Will you despise this? It was an act of infinite love of God to design it and reveal it to you; of Christ, to purchase it for you; of the Holy Ghost, to offer it to you; yea, to strive with you to make you capable of it. Shall the gospel be cast away upon you, and all those gracious methods of God frustrated? Or have you no need of it? How will you maintain peace in your consciences now without grace? How will you stand before God's tribunal at the last day?
2. Let me plead the worth of it. He that hath this love of God, this grace of Christ, this communion of the Spirit, wanteth nothing to his solid happiness; he hath all necessary things in their cause and fountain; for he hath God, Christ, and the Spirit; for all things come from the love of God, and the grace of Christ, and the communion of the Holy Ghost. And he doth possess all things in that measure that God sees fit for him: Ps. lxxxiv. 11, 'The Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly.' It bringeth other mercies with it, and nothing is good without it. All things are mercy, even those that fall out contrary to our expectations: Rom. viii. 28, 'All things shall work together for good to them that love God, to them that are the called according to his purpose.' Well, then, they that know the want of grace, or the worth of grace, will earnestly seek it.
3. Let me plead the possibility of obtaining it; for the three persons conspire and agree together, not to your ruin, but salvation. Whatever may be expected from infinite love, eternal merit, and almighty power, it is all offered to those that will seek after it. There are none but are sensible that they need to address themselves to God for pardon and a blessing. Now God is an holy God; how shall sinners deal with him? As the prophet said to Ahab, 'If it were not that I regard the presence of Jehoshaphat the king of Judah, I would not look towards thee, nor see thee.' 2 Kings iii. 11. Whatever we seek and expect from God, we must seek it from Jesus Christ, who hath purchased all: Isa. liii. 5, '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;' Eph. i. 7, 'In whom we have redemption through his blood, the forgiveness of sins.' And he is appointed to bestow all that which he hath purchased: Acts v. 31, 'Him hath God exalted with his right hand, to be a prince and a saviour, to give repentance to Israel, and remission of sins.' And by his intercession he doth apply all: Heb. vii. 25, 'Wherefore he is able to save them to the uttermost that come to God by him, seeing he ever liveth to make intercession for them.' Well, then, if we will go to Christ, he sendeth us to the Spirit, who worketh all, and doth accomplish in us the pleasure of his goodness. Go to the Spirit; he must heal you and help you. The Spirit sendeth us to the means: Acts i. 4, 'And being assembled together with them, commanded them that they should not depart from Jerusalem,
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but wait for the promise of the Father.' You shall find him present in the ordinances. Oh, what encouragement have we to be serious, and in the use of the means by which the Spirit worketh!
4. We are obliged by our baptismal covenant: Mat. xxviii. 19, 'Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.' Father, Son, and Holy Ghost take upon them to convey this love, grace, and power; and we take upon ourselves to accept the Father for our Lord and happiness, Christ for our redeemer and saviour, and the Holy Ghost for our guide, sanctifier, and comforter; to obey his motions, to use those means whereby we may feel his power, to avoid those wilful sins which may grieve the Spirit, and cause him to suspend his operations and comforts. There we are consecrated as children to the true God, consent to receive Jesus Christ as Lord and Saviour, and obey his Spirit. Now make conscience of this vow.
Use 2. Is to put us upon self-reflection. Is the love of the Father, and the grace of Christ, and the communion of the Holy Ghost with us? Do we seek our happiness in Father, Son, and Holy Ghost? Or do you consent that God shall be your God, as reconciled to you in Jesus Christ?
1. As to the Father. Do you own him as your rightful Lord? and are you willing to return to his obedience by Jesus Christ? Do you take him for your portion and felicity? Do you expect to receive all your happiness from him? valuing and preferring his favour and love above all the pleasures, profits, and honours of the world? Ps. iv. 6, 'There be many that say, Who will show us any good? Lord, lift thou up the light of thy countenance upon us.' Admiring it? 1 John iii. 1, 'Behold what manner of love the Father hath bestowed upon us, that we should be called the sons God!' 'His favour is life,' Ps. xxx. 5. Yea, better than life: Ps. lxiii. 3, 'Because thy loving-kindness is better than life, my lips shall praise thee.' Willing to forsake all rather than forsake him. Behave yourselves with that thankfulness as those that owe yourselves and all your happiness to him: 2 Cor. v. 14, 15, '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.' Carry it as those that are obliged by love.
2. Do you take Christ for your only saviour and redeemer? giving up yourselves to be saved by his merits, righteousness, and intercession, as he hath promised in the word? Do you trust yourselves and souls with him for pardon, peace, and endless happiness? depend upon his covenant and promises for reconciliation with God, and everlasting fruition of him in glory? trampling upon all things, rather than turn your back upon your Redeemer's grace?
3. Do you yield yourselves to the Holy Ghost? Are you unfeignedly desirous to be rid of sin as displeasing to the holy God, how dear soever it hath been to you? And do you submit to the Spirit, to be sanctified and perfected by degrees in the means he hath appointed, being ruled by his motions rather than the desires of the flesh? Do you observe his accesses and recesses, and behave yourselves accordingly?
THE EPISTLE DEDICATORY.
TO THE RIGHT HONOURABLE SIR THOMAS ABNEY, Kt., Alderman, and Lord Mayor of the City of London, with his most religious CONSORT.
MY LORD AND LADY,—Whoever have known the spirit and temper of worthy Dr Manton, appearing in his not-yet-forgotten life, and conspicuous in his never-to-be-forgotten writings, and do know anything of your temper and spirit, will not think it an incongruity that your names and his do thus stand together on the same page. Your lordship's high esteem and value of him, made public to the world, can reflect no dishonour upon you, either in your own judgment, or any man's that is a capable judge of persons and things. And your ladyship's kindness to his memory is even hereditary, descending to you from your worthy father, between whom and him there was so inward and continued a friendship as scarce ever hath been a greater, expressed by beneficence on the one part, and gratitude on the other.
And that an eminent servant of Christ, who, through the track of so many years, hath been so great and public a teacher, and example of the ancient serious piety, righteousness, sobriety, strictness of manners, with most diffusive charity (for which London hath been renowned for some ages beyond most cities in the world), should have his memory revived by such a testimony from persons under your character, and who hold so public a station as you do in it, can never be thought unbecoming, as long as clearly explained and exemplified religion, solid, useful learning, and good sense, are in any credit in the world.
This volume will, as an addition to his many former most useful and most approved works that have gone before it, further, through God's blessing, contribute to the mending the world. And as it adds reputation to the author, so will the countenance you give it add to your own reputation. That it may also redound to your real and the common advantage is the cordial prayer of, my honoured lord and lady, your most faithful humble servant in Christ,
JOHN HOWE.
THE PREFACE.
CHRISTIAN READER.—The many volumes of sermons that come yearly from the press may in all probability incline some at first to apprehend that, as to what is here presented, the publisher might have spared his pains. But till we can find another Dr Manton, and performances like to his, there is no sense in the censure. Of many attempts in this kind, it had been wished they had proved abortive, there arising no credit to those concerned, nor benefit to the world; but the excellence of Dr Manton's sermons is so conspicuous, that none can attempt to detract from them, but it must be from ignorance or envy. Living and dying, he had that reputation for a king of preachers that hath been reached by few. Archbishop Usher was wont to say of him, that he was a voluminous preacher: not as if he was tedious for length, but because he had the art of reducing the substance of volumes of divinity into a narrow compass. Mr Charnock oft represented him as the best collector of sense of the age. And Dr Bates, in his sermon at his funeral, declares it with admiration, that though he was so very frequent in preaching, yet he was always superior to others, and equal to himself. Here are three substantial witnesses of undoubted credit; and he that won't confirm their testimony with his own (upon the perusal of his composures) manifestly shows he hath no gust. No man spun a more even thread through all his sermons, which are as much of a piece as can well be conceived; so that if any of them are valuable, they are all so; for the same spirit and sense, substance and warmth, is discernible in all of them. As for this volume, it hath nothing spurious, nothing unbecoming the author, nothing mean or trivial; but it contains several as valuable and useful discourses as any that have been already printed. And if any have given themselves the liberty to say, The doctor runs dregs (the best being culled out before, and these the refuse left), it is a sign they did not know him; nor is it doubted but a perusal of what is here offered will rectify their mistakes. These sermons were all transcribed from his own notes, and crave the reader's candour to give them that charitable allowance which is due to all posthumous works.
That light and love, knowledge and holiness, may be increased, and diffused more and more through this land and city, by all the labours of those whom Christ hath sent into his vineyard, is the hearty prayer of one of the meanest and unworthiest of them.
RICHARD STRETTON.
SERMON I.
*Be ye therefore followers of God, as dear children.*—Eph. v. 1.
This chapter containeth several precepts concerning holiness of life. They are of two sorts; some are general, and common to all christians; others are special, and particularly suited to the condition and state of life they may be put into. The apostle beginneth with the common directions that belong universally to all christians; and this is the first of them, 'Be ye therefore,' &c.
There are two things in the words—
1. The precept, 'Be ye followers of God,' μιμηται, imitators or followers of his example; for no English word is of a larger extent. They may be said to be followers of God who embrace the profession of his name, or the religion which he hath established. There are followers by way of adherence, and followers by way of resemblance.
2. The argument to enforce it, which is intimated in the words, 'as dear children.' There is the relation, τέκνα, and the love consequent upon the relation, ἀγαπητά, because ye are God's beloved children.
The doctrine is plain.
Doct. That christians should endeavour to resemble God as near as may be.
1. I shall show wherein we are to resemble God.
2. What provision God hath made for it.
3. I will prove it by reasons.
I. Wherein are we to resemble God?
I answer—The context seemeth to restrain it to one particular thing, pardoning and forgiving the wrongs done us by others; for it is said, 'therefore,' as inferring it out of what was spoken before; and that is what was said in Eph. iv. 32. 'Forgiving one another, as God for Christ's sake hath forgiven you.' But it is usual to give general directions upon particular occasions, and therefore we need not confine our thoughts to that only; and yet I will not enlarge the matter too much.
In scripture we are pressed to follow God in two things—in holiness and mercy; as there is a twofold goodness of God, moral and beneficial; his moral goodness is holiness, his beneficial goodness is benignity and mercy; and in these two things are we pressed to follow him chiefly.
SERMONS UPON FRIESIANS V.
[SER.