Heavens 1. The general truth henceforth know we no man after the flesh This knowledge is a knowledge of approbation to know is to admire and esteem as we our selves should not seek our own esteem thereby so not esteem others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some external thing which seemeth glorious in the Judgment of the flesh 1. Doct. A Christian should not religiously value others for external and carnal things Let us state it a little how far we are to know no man after the flesh 1. Negatively and there 1. 'T is not to deny civil respect and honour to the wicked and carnal For that would destroy all government and order in the World Rom. 13.7 Render therefore to all their duties Tribute to whom Tribute is due And Custom to whom Custom Fear to whom Fear And Honour to whom Honour We are to own Parents Magistrates Persons of Rank and Eminency with that respect which is due to their Rank and Quality though they should be carnal For the wickedness of the person doth not discharge us of our duty or make void civil or natural differences and respects due to them 2. Not to deny the gifts bestowed upon them though Common gifts for your eye should not be evil because Gods is good Matth. 20. 3. You may love them the better when religion is accompanyed with these external advantages Eccl. 7.11 Wisdom with an inheritance is good Religious and noble Religous and beautiful Religious and learned Religious and Rich. When grace and outward excellency meet it maketh the person more lovely and amiable 2. Positively 1. We must not guild a potsheard or esteem them to be the Servants of Christ because of their carnal excellencies and value them religiously and prefer them before others who are more useful and who have the Image of God impressed upon them This is to know men after the flesh and to value men upon carnal respects We do not Judge of an Horse by the saddle and trappings but by his strength and swiftness Solomon telleth us Pro. 12.26 That the Righteous is more excellent than his neighbour and explaineth himself Pro. 19.1 Better is the poor that walketh in his Integrity than he that is perverse in his lips and is a fool Grace should make persons more lovely in our eyes than carnal honour and glory 2. The cause of God must not be burdened or abandoned because those of the other side have more outward advantages This was the case between the Apostle and the Desp. And this is clearly to know men after the flesh and such a course will justify the Pharisees plea John 7.47 48. Have any of the Rulers and Pharisees believed in him but this people which knoweth not the Law are cursed The truth is not to be forsaken because there is eminency pomp worldly countenance repute for learning on the other side To this head may be referred the plea between the Protestants and the Papists about Succession suppose it true that there were no gaps in their succession that ours as to a series of persons cannot be justifyed yet the plea is naught for this is to know men after the flesh and to determine of truth by external advantages So if we should contemn the truths of God because of the persons that bring them to us as usually we regard the man more than the matter and not the golden treasure so much as the earthen vessel 't was the prejudice cast upon Christ Was not this the Carpenters Son Matheo Langi Arch-Bishop of Saltsburg told every one that the Reformation of the Mass was needful the liberty of meats convenient to be disburdened of so many commands of man concerning days just but that a poor Monk should reform all was not to be endured meaning Luther 3. We should not prefer these to the despising and wrong of others 1 Cor. 11.22 Every one took his own supper but despised the Church of God That is excluded the poor who were of the Church as well as they 4. To value others for carnal advantages so as it should be a snare or matter of envy to us Prov. 3.31 32. Envy not the oppressor and chuse none of his ways for the froward is an abomination to the Lord but his secret's with the righteous 5. Know no man after the flesh so as to forbear Christian duties to them of admonition or reproof or to accommodate Gods truths to their liking Mark 12.14 Master we know that thou art true and carest for no man for thou regardest not the person of men but teachest the way of God in truth 6. Not to comply with carnal men for our own gain and advantage Judges 16. Having mens persons in admiration because of advantage To sooth people in their errours or sins 2. The Reason is taken from the posture of the words in the context this disposition whatever it be is an effect of the new nature of the love of Christ and a branch of not living to our selves 1. The new nature verse 17. If any man be in Christ he is a new creature A new creature hath a new Judgment of things when a man is changed his Judgment of things is altered 2. Of the Love of Christ Verse 14. He that loveth Christ as Christ will love Christ in any dress of Doctrine plain and comely or learned or eloquent in any Condition of life in the World high or low is not swayed by external advantages 3. A branch of the Spiritual life ver 15. The faithful being born again of the Spirit do live a new and spiritual life Now this is one part of this life not to know any man after the flesh To be dead to things of a carnal interest not moved with what is external and pleasing to the flesh Let the carnal part of the World please themselves with these vain things Pomp of living external rank possession of the power of the Church c. USE is that of the Apostle James 4.1 My Brethren have not the faith of our Lord Jesus Christ the Lord of Glory with respect of persons That is do not esteem things that are religious for those things which have no affinity with or pertinency to religion His reason is couched in the exhortation Christ is the Lord of glory and puts an honour upon all things which do belong to him how despicable soever otherwise in the Worlds eye not external things but religion should be the reason and ground of our affection 2. We come to the conclusion restrained to the instance of Christ Yea though we have known Christ after the flesh yet now henceforth know we him no more 2. Doct. A meer knowing of Christ after the flesh ought to cease among Christians that have given up themselves to live to him as dying and rising again for their sakes I shall prove to you that knowing Christ after the flesh was not that respect that he looked for when he was most capable of receiving love in this kind namely
Never were there such a zealous parcel of Men as in the first days of the Gospel they seemed to some as if they were even mad for Christ 2 Cor. 5.13 For whether we be besides our selves it is to God much in Spirit much in Labours much in Afflictions Primitive Zeal is much decayed many are like the Carbuncle if you look upon it afar off you would think it all on Fire but touch it and it is Key-cold Religion is turned into a meer pratâ—le and talk few mind the Interest of Christ. A Christian should be always devising how he may lay forth himself for Christ for the advancement of his Ordinances inlargement of his Kingdom and to this end we should neither spare Body nor Estate nor Life it self You should honour him with your Substance Prov. 3.9 Honour the Lord with thy Substance and with the first Fruits of all thy Increase it is but a Tribute to the King of the Church Now Miracles are ceased God will propagate the Gospel by the bounty of those that have tasted the sweetness of it if the Lord hath need of it why should we stick at any thing Honour him with your Relation as a Magistrate Magistrates must improve the Interest of Christ by discountenancing Error they who reign by Christ must reign for him see if God doth not reckon with Gallio's As a Merchant honour him with thy Traffick to promote Religion by Trade Deut. 33.18 19. And of Zebulun he said Rejoice Zebulun in thy going out and Issachar in thy Tents They shall call the People unto the Mountain there shall they offer Sacrifices of Righteousness for they shall suck of the Abundance of the Seas and of Treasure hid in the Land Every Affair should be cast into the Mould of Religion or we do not act as Christians Jesuits and Papists will rise up in judgment against us So in your private Sphere do something for Jesus Christ in your Families A Christian should not have any Relation but he should make some advantage of it for the Honour of Christ. So for Suffering Christ is glorified in the courage of those that bear forth his Name of the World Let it not be grievous to us it is much to be Active for God but it is more to be Passive Let Glory to Christ be written though it be with our Blood only with these Cautions 1. We must think our selves to be honoured by this Service how grievous disgraceful and troublesome soever it be 2 Cor. 5.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore we labour that whether present or absent we may be accepted of him We labour that is we strive after this Honour to labour with Ambition The meanest Service about Princes is honourable if it be a Groom or any other inferior Imploiment A Servant of the Lord is an higher Honour than the Prince of the Power of the Air Satan's Title is windy and lofty To do for Christ saith Ignatius is a greater Honour than to be a Monarch of all the World Christ is such an Excellent Person that any thing that is done in and about him reflecteth an Honour upon the Person that doth it The Second Temple exceeded Solomon's because of Christ's Presence Hagga 2.9 The Glory of the latter House shall be greater than of the former saith the Lord of Hosts and in this place will I give Peace saith the Lord of Hosts Bethlehem was little among the thousands of Judah Micah 8.2 yet there Christ was born So hardship with Christ brown Bread with Christ shame and disgrace with Christ is honourable Acts 5.41 They went away from the presence of the Councel rejoicing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were counted worthy to suffer shame for the sake of Jesus Christ it is that they were honoured to suffer dishonour for Christ. Service is an Honour Suffering a Priviledg Phil. 1.29 To you it is given in the behalf of Christ not only to believe in him but also to suffer for his sake Unless you have this Mind it is but a factious obstinacy not a religious suffering and doing for Christ. 2. There must be a sense of your Unworthiness Luke 17.10 When you have done all say We are unprofitable Servants we have done that which was our duty to do A poor unworthy Creature Alas what have we done Christ is doubly honoured by a direct aim and tendency of the Endeavour and by your humble Profession David prepared for the Temple with all his might 1 Chron. 22.14 Now behold in my trouble I have prepared for the House of the Lord an hundred thousand Talents of Gold and an hundred thousand Talents of Silver c. a poor Gift for the great God! We are apt to overvalue our Services and Endeavours therefore it is very good to retain an humble modest sense of them Poor Creatures what do we do that have received not only Life and Breath but Grace and Glory and all things from Christ It is good to be humble for what we do and to acknowledg it to be a thing wholly unworthy of God 3. You must ascribe all to Christ's Glory As Joab when he had conquered Rabbah sent for David to take the Honour so must we do for Christ. This is still doubling of Honour and Glory 1 Cor. 15.10 By the Grace of God I am what I am and his Grace which was bestowed upon me was not in vain for I laboured more abundantly than they all yet not I but the Grace of God which was with me The Pen doth not deserve praise if the Writer draweth a fair Letter Gal. 2.20 I live yet not I but Christ liveth in me and the Life which I live in the Flesh I live by the Faith of the Son of God The Stars disappear when the Sun shineth in its strength The Work is enough let God take the Honour 1 Chron. 29.14 But who am I and what is my People that we should be able to offer so willingly after this sort for all things come of thee and of thine own have we given thee David never speaketh in that strain but on the occasion of a singular Mercy David ascribeth all to God the Ability the Will the Goods the Mind So in all our Engagements for Christ he must have the praise as one Man in a press or crowd lifteth up another and he only is seen when the other is lost in the Throng 5. By being zealous for his Institutions then you honour Christ by giving the Wisdom and Power of a Law-giver to him The highest Power of a Prince is Legislative When you keep to Christ's Laws you count him faithful in his House and acknowledg him King in his Church But now when we set up our Threshold by God's Threshold Christ is dishonoured as if he were not faithful in his House Mat. 15.6 Thus have ye made the Commandments of God of none effect by your Traditions By the Traditions of Men ye make void the Law of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of his sufferings being made conformable unto his death SERMON XXVI 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 IN this Chapter the Apostle speaketh first of bridling lusts and then of bearing afflictions both are tedious to flesh and blood the necessity of taming the flesh is deduced throughout that whole discourse which is continued from v. 1. to the end of v. 17 where he maketh patient enduring afflictions a condition of our glory if we suffer with him we shall also be glorified together He now sheweth us a reason why we should not dislike this condition because the good which is promised is far greater than the evil which we fear two things Nature teacheth all men the first is to submit to a lesser evil to avoid a greater as men will cut off an Arm or a Leg to save the whole body the other is to undergo a lesser evil to obtain a greater good than that evil depriveth us of If this principle were not allowed it would destroy all the industry in the world for good is not to be obtained unless we venture somewhat to get it upon this principle the Apostle worketh in this place For I reckon c. In the Words take notice of 1. The things compared The sufferings of the present life and the glory to be revealed in us 2. The inequality that is in them They are not worthy 3. The Conclusion or Judgment of the Apostle upon the case I reckon 1. The things compared On the one side the sufferings of the present time 1. Mark that sufferings plurally to comprize all of the kind Reproaches Strifes Fines spolling of goods Imprisonment Banishment Death Again of the present time To distinguish them from the torments of Hell which maketh up a part of the Argument for if to avoid temporal evils we forsake Christ we shall endure eternal torments but the Apostle speaketh of temporal evils 2. On the other side The glory that shall be revealed in us Every Word is Emphatical 1. Our reward is called glory in our calamity we are depressed and put to shame but whatever honour we lose in this mortal life shall be abundantly supplied and recompenced to us in Heaven If any man serve me him shall my father honour John 12.26 An afflicted persecuted people are usually misrepresented and scandalized in the world but there is a life and state of glory prepared for them in Heaven men cannot put so much disgrace upon them as God will put marks of honour and favour 2. It shall be revealed This glory doth not appear for the present 't is not seen 't is not conspicuous to the eyes of men therefore some believe it not others regard it not It doth not yet appear what we shall be the world knoweth us not as it knew him not 1 Job 3.1 2. Therefore the world knoweth us not because it knew him not behold now we are 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 and see him as he is But it shall be seen because of Gods Decree and promise for the glory is prepared tho it be not revealed 3. In us or upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we shall be raised immortal incorruptible and we shall be so highly favoured and honoured by Christ as we shall be at the Day of Judgment then this glory is revealed upon us that is we shall be possessors of if we have the right now but then the possession 2. The inequality between them They are not worthy to be compared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not worthy to future glory not worthy to be set one against the other as bearing no proportion 3. The Conclusion or Judgment of the Apostle in this case the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical and implieth that he had weighed these things in his mind after the case was well traversed he did conclude and determine upon the whole debate rationibus bene subductis colligo statuo The Apostle speaketh like a man that had cast up his accounts well weighed the mattrr he speaketh of and then concludeth resolveth and determineth that the sufferings which are to be undergone for Christ are nothing considering the glory and blessedness which shall ensue Doct. That every good Christian or considerate believer should determine that the happiness of his glorified estate doth infinitely outweigh and exceed the misery of his present afflictions I shall open the Point by these Considerations 1. That counterballancing temporal things with eternal is the way to clear our mistakes or prevent the delusions of the flesh The Apostle observeth this method here and elsewhere 2 Cor. 4.17 This light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory And 't is necessary for all our mistakes come by reckoning by time and not by eternity but looking to eternity sets us right again 2 Cor. 4.18 Looking not to the things which are temporal but to the things which are eternal The flesh is importunate to be pleased with present satisfactions it must have something seen and at hand and this tainteth our minds so that present things bear a big bulk in our eye but things to come are as a vain fancy therefore nothig will scatter this mist and cloud upon our understandings but a due sight of eternal things how real they are and how much they exceed for greatness and duration then we shall find that time to eternity is but as a drop lost or spilt in the Ocean as a point to the circumference and that the honours and dignities of the world which dazzle mens eyes are vain and slippery that riches which captivate their hearts are uncertain and perishing that pleasures which inchant their minds are sordid and base and pass away as the wind that nothing is great but what is eternal if wicked men did but consider the shortness of their pleasures and the length of their sorrows they would not be so besotted as they are and if holy men did but consider the shortness of their afflictions and the length of their joy and glory it would animate and encourage them to carry it more patiently and cheerfully in all their tribulations 2. This may be done four ways 1. Comparing temporal good things with eternal good things that we may wean and draw off our hearts from the one to the other and so check the delights of senfe As wealth with heavenly riches Heb. 10.34 Ye took joyfully the spoiling of your goods as knowing in your selves that ye have in heaven a better and a more enduring substance Eternal bliss in Heaven is the most valuable and durable kind of wealth all other treasure cometh more infinitely short of it than Wampompeage or the shells which the Indians use for money
when he called himself the Son of God John 5.18 The Jews sought the more to kill him not only because he had broken the sabbath but said also that God was his father making himself equal with God And they were not mistaken in it For Christ was indeed so the Son of God as to be equal in essence power and glory with the Father Their fault was that they denied this Title to be due to Christ. The Apostle explaineth it Phil. 2.6 Who being in the form of God thought it no robbery to be equal with God 'T was no Blasphemy no Usurpation of Divine Honour Christ was not thrust down from Heaven for Robbery and Usurpation as the sinning Angels were but was sent down This Divine Honour did justly and rightly belong to him Now that God spared him not on this occasion is the great demonstration and condescention of his Love 2. The singular and infinite love between God and Christ He is called his dear Son Col. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father loved him dearly and we are chary of what we tenderly love Therefore the only begotten Son is said to be in the bosom of the Father John 1.18 which intimateth not only his co-existence with him from all eternity but the mutual familiarity delight and complacency which the Divine persons have in one another which is also set forth Prov. 8.30 Then was I by him as one brought up with him I was daily his delight rejoicing always before him As two Mates or Companions of suitable dispositions always bred up together and rejoycing in one another Thus is Heaven fain to lisp to us in our own Dialect to set forth the intimacy oneness and delight that is between the Father and the Son yet God spared him not 3. Though he had no equal or advantageous exchange Christ is more worth than a thousand Worlds as the people could say of David thou art worth ten thousand of us 2 Sam. 18.3 How much more may it be said of Christ What could God gain that might be an equal recompence for the Death of Christ All the World set against God is nothing less than nothing Isa. 40.17 Now no man doth give much for what is but little esteemed but God gave his own Son to recover the perishing World of Mankind 2. Positively But delivered him up for us all Mark 1. The person who did it 2. The act what he did delivered 3. The persons for whom For us all 1. The person who God spared not his own Son but delivered him up for us all This word is used of several agents Judas delivered him John 19.11 He that delivered me unto thee hath the greater sin Pilate delivered him to be crucified John 19.16 the high Priests delivered him to Pontius Pilate Matth. 27.2 The people delivered him up to be scourged and crucified by the Gentiles Matth. 20.19 yea Jesus Christ delivered up himself Rom. 4.25 Who was delivered for our offences And here God delivered him up for us all one word is used but the act proceeded from several causes the people delivered him out of ignorance and inconsiderate zeal Judas out of covetousness and treachery the high Priests out of malice and envy Pilate out of a faulty compliance with the humours of the people and to preserve the reputation of his government Christ out of obedience to God God himself to shew his infinite love to us 'T is for our comfort to observe Gods act in this tradition if it had been done without Gods knowledge and consent nothing had been done for our salvation God doth nothing rashly or unjustly Therefore since Christ was delivered by the determinate counsel of God Acts 2.23 the reason must be enquired into 't was out of his love to recover a lost world that he might make satisfaction to provoked justice for our wrongs and offences so that Christ died not by the meer wickedness of man but the righteous and wise ordination of a gracious God and so 't is a great argument of Gods love and a ground both of gratitude and confidence to us We must look to the fathers act to whom we make our prayers with whom we would fain be reconciled whose judgment we fear whose favour we seek after Now he appointed his own Son to do the office of a Mediator for us the law which condemneth us is the law of God the wrath and punishment which we fear is the wrath of God the presence into which we come is the presence of God and the fountain of all blessings we expect is the favour of God and God spared not his own Son but delivered him up for us all to assure our comfort peace and hope his hand is chief in it 2. The act what he did he delivered him up not only to be made flesh for us 1 John 14. which was a state of being at the greatest distance from his nature who was a pure Spirit But God who is a Spirit was made flesh that he might be nearer to us and within the reach of our commerce and took a mother upon earth that we might have a father in Heaven which maketh all the promises of God more credible to us for the exaltation of man is a thing of more easie belief than the abasement of the Son of God if he will assume flesh we may reasonably expect to be apparelled and cloathed upon with his glory but also made sin for us 2 Cor. 5.21 Sin is taken in Scripture sometimes for a sacrifice for sin or a sin-offering by a metonymy of the adjunct for the subject as piaculum in Latin is both a sin and a sacrifice for sin so the Priests in the Prophets reproof are said to eat the sins of the people Hosea 4.8 that is the sacrifices when they minded nothing but to glut themselves with the far of the offerings part of which was the Priests portion and so Christ was made sin for us that is an expiatory sacrifice for our sin So in the beginning of this chapter Rom. 8.3 God by sending his Son in the similitude of sinful flesh hath by sin condemned sin in the flesh that is by the sufferings of Christ or his becoming a sin-offering hath put an everlasting brand upon sin to make it odious and hateful to the Saints Once more Made a curse for us Gal. 3.13 to note the pain and shame of his death and to shew that Christ was appointed to bear that curse of the law and punishment which belongeth to us which was so grievous and terrible as that his humane nature staggered and recoiled a little by a just abhorrence of the great evil which he was to undergo and when he was under it his soul was exceeding sorrowful and heavy unto death so that it extorted from him tears and strong cries yet God spared not his Son but delivered him up to these penal and dreadful evils God might be said not to spare his Son if he had only used him as
175 5 5 239  8 343  13 50  13 15  19 20 127  24 129 132 137 Ephesians 1 3 89 4 5 150  11 306  13 14 83 99  22 23 17 2 2 3 113  4 5 330 3 17 18 19 4 24 25 16  27 98  30 150 5 9 16 6 15 134 Philip. 1 19 17  23 74 2 6 324 3 19 107 112  20 108  21 90 Colossians 3 3 189  5 127 132 1 Thes. 2 12 292 2 Tim. 1 7 15  7 8 159  10 143 363 2 5 175 319  19 301 Titus 2 11 125 3 3 20  11 50 Hebrews 2 5 202  14 97  18 356 3 6 14 230 ERRATA PAge 5. line 7. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 12. l 16. for liberum read liberam p. 12. I. 18. for seritatis read servitutis p. 16. l. last for Honour read tribute to p. 21. l. 14. for vendati r. venditi p. 26. l. 16. for sinint he read sin in the. p. 27. l. 25. f. 10. r. 13. p. 27. add from all things from which ye could not be justified by the Law of Moses p. 30. l. penult for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 36. l. 53. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. l. 5. for dundum read dandum p. 52. l. 46. for addando read addendo p. 52. l. 47. for hauriebar read hauriebat p. 54. l. 25. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 56. l. 31. for valla read Valla p. 56. l. 31. for sentiaut read sentiunt p. 69. l. 26. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 90. l. 12. for assertoin read assertion p. 96. l. 31. for acquitted read acquired p. 102. l. 39. for justici read justitiae p. 133. l. 27. for spirie read spirit p. 134. l. 59. for satiat read sanat p. 142. l. 10. for for our read from p. 147. l. 47. for inabled read unable p. 155. l. 35. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 158. l. 3. for after read all and a. p. 164. l. 40. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 169. l. 18. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 200. l. 51. for casually read causally p. 258. l. 3. for two read no. p. 267. l. 23. for simel read simul p. 328. l. 53. for offerte read offert p. 368. l. 14. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 376. l. 1. for gratia read gratiae p. 376. l. 2. for positiva read positivae p. 378. l. 6. between need and fear add not SERMON I. The Second Epistle to the CORINTHIANS CHAPTER V. Verse 1. For we know that if our earthly House of this Tabernacle were dissolved we have a building of God an House not made with hands Eternal in the Heavens HAving shewed you how much of the true Spirit of Christianity lyeth in looking to things unseen Because the Apostle goeth on with that Argument I shall pursue it in the following verses of this Chapter Paul here rendreth a reason why he could so over-look things seen whether Crosses or Comforts And so resolutely venture upon the hope of things unseen For we know c. In which words there is not only a reason rendred of his Courage and self denying pursuit of unseen glory But also an Anticipation or secret Prevention of an Objection Some might say to to him There may be a blessed State to come But dost thou certainly know that thou shalt be a partaker of that glory Yea saith he We know c. The words branch themselves into three parts 1. A supposal of the worst that could befal him in the world If our Earthly house of this Tabernacle were dissolved 2dly A proposal of a glorious estate to be enjoyed after death We have a building of God an House not made with hands Eternal in the Heavens 3dly An Assertion of his own right or the application to himself or an assured expectation of this Blessed and Glorious Estate We know that we have 'T is not a bare Conjecture but a certain knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know And what is there known Not the general Truth only That there is a building of God an House not made with hands Eternal in the Heavens But that we have a particular confidence of our own Blessed Immortality The Point is This That the difficulties pressures and dangers of the present life even though they should end in death its self are a matter of no great Terrour to those who have a sure confidence of their own Blessed Immortality I shall explain this Point by these Considerations 1. That the present life is frail miserable and transitory and within a little while will surely come to an end 2dly That there is a much happier Condition than this world is capable of Even an abiding Estate of Blessedness which God hath provided for his people For the Apostle speaking of the present life he calleth it a Tent but the other is an House that 's an earthly House this Eternal in Heaven out of the reach of all sublunary dangers That 's an House in which man is Instrumental in raising it up or sometimes pulling it down This is builded without hands by God himself and continued to us for ever by his gracious Grant 3dly That a sure confidence of this Happy and Blessed Condition may be had For there is a sure right We have a certain confidence We know 'T is not we think we hope well But we know 'T is propounded as a Common priviledge you and I and all the suffering servants We know 4thly That this sure confidence of our own right in it and future possession of it doth support and fortifie the Soul against all the dangers and pressures of the present life yea against death it self I. That the bodily life is Frail and Transitory and within a little while will surely come to an end The Circumstances of the Text explained will represent it to you 1. The Body of man is called an House 1. For the beauty and comely proportion that is between the parts as set up by line or rule There is an admirable piece of Architecture in building and raising up the body of man Story after Story and Room after Room Contrivance after Contrivance so compact and set together that the most Curious piles in the world are but rude heaps Compared to it Psal. 130.15 16. I am fearfully and wonderfully made c. The serious contemplation of Gods Workmanship in our very Bodies will force us to acknowledge his unspeakable wisdom all things are so well disposed and ordered for profit and use The greatest miracles are to be seen in Gods Common works We wonder when we hear of any work exceeding the
God to be what he is we are but a kind of witnesses to Gods Glory But he is an efficient in our Glory He bestoweth upon us what was not before and the Glory he bestoweth upon us answereth the greatness of his being 2 Cor. 4.17 For our light afflictions which are but for a moment work for us a far more exceeding and Eternal weight of Glory He will at length act like himself as an Infinite and Eternal Power His gift shall answer his nature a far more exceeding and Eternal weight of Glory 6. Gratitude bindeth us continually to live unto God Every moment God is at work for us and therefore every moment we should be at work for God John 5.17 My Father worketh hitherto and I work In every thing we should be mindful of him you are upheld by him every moment and have life and breath and all things from him 7. Our great end must fix our minds which otherwise will be tossed up and down in several and various uncertainties and distracted by a multiplicity of ends and objects that it cannot continue in any composed and setled frame Psa. 86.11 Vnite my heart And Jam. 1.8 A double minded man is unstable in all his ways An uncertain mind breedeth an uncertain life not one part of our lives will agree with another because the whole is not firmly knit by the power of their last end running through them Most mens lives are but a meer lottery because they never minded in good earnest why they came into the World The fancies they are governed by are jumbled together by chance if right 't is but a good hit a casual thing They live at peradventure and then no wonder they walk at random Means 1. Rowse up thy self and consider often the end for which you were created and sent into the World Our Lord saith John 18.37 For this cause was I born and for this end sent into the World that I might bear witness to the truth So should every one consider for what errand God sent him into the World If these self-communings were more rife they would do us a great deal of good Why do I live here what have I done in pursuance of my great end Most men live as beasts eat and drink and trade and die and there is all that can be said of them little have they served God or done good in their Generation Certainly you were not made to serve your selves nor any other Creatures but that other Creatures might serve you and ye serve God Will ye once sit down in good earnest about this business and mind the work for which ye were born Many never asked yet in good earnest for what purpose they came into the World and then no wonder they wander and walk at random since they have not as yet proposed any certain scope and aim to themselves All that we have to know is what is our end and the right way to obtain it And all that we have to do is to seek the end by those means Now we should often consider whether we do so yea or no for comparing our ways with our rule is the way to awake and come to Wisdom Psa. 119.59 I thought on my ways and turned my feet unto thy Testimononies I labour I take pains I rise early I go to bed late but to what end is all this What is it that my Soul doth principally aim at in all these things Oh consider seriously and frequently for whom are you at work for whom are you speaking and spending your time For whom do you use your Bodies your Souls your time your estate your labours and cares Oh my Soul what is thy end in all these things 2. Remember thou art not thine own to dispose of The sense of Gods interest in us should be often renewed upon our hearts 1 Cor. 6.19 Ye are not your own therefore glorify God He hath a full right in all that we have and do Rom. 14.8 For whether we live we live unto the Lord Or whether we die we die unto the Lord Whether we live therefore or die we are the Lords he hath jus possidendi disponendi utendi a power to possess dispose and use the Creature at his own pleasure And if they alienate themselves from him or use themselves to any other purpose than for his Service and Glory they do as much as in them lyeth to disposess him of his right there is nothing doth so strongly bind us absolutely to resign our selves to the will use and service of our Creator as his right and interest in us 'T is meet that God should be served with his own Every man expecteth to receive the fruit of his vineyard the improvement of his own money and goods We think we speak reasonably when we say we demand but our own All the disorder of the Creature proceedeth from the denyal or forgetfulness of Gods Propriety in us Psa. 12.4 Our tongues are our own who is Lord over us Therefore if we would live unto God we must often think of it and revive it upon our Souls that we may not dispose of our selves or any thing that is ours but for the Glory of God and prefer his interest before our own 3. Consider how much we are bound in gratitude to devote our selves to Gods use and service for the great mercies of Creation Redemption and daily Providence Certainly if we have a due sense of the Lords goodness to us we will devote the whole man our whole time and strength to his service will and honour the glorifying of God is the fruit of love The context sheweth that Love is but the reflex of Gods Love or the beating back of his beam upon himself Because he hath loved us we love him and because we love him we live to him and seek his Glory and Honour 'T is gratitude keepeth this resolution afoot of being and doing all things for God he shewed love to us in Creation when we started out of nothing into the life and being of man But he shewed more love to us in Redemption when his own Son came to die for us And that 's the greater ingagement to bind us to live unto God And so 't is pressed every where in the Scripture But yet God reneweth his mercies to us every day that the variety and freshness of them producing new delight may revive the feelings of his love and goodness and excite us to renewed zeal for his Glory and delight in his service and to imploy our time and strength to his Glory with a thankful heart In short Creation bindeth us for to whom should we live but to him from whom and by whom we live Having all from God we should in gratitude bring back all to him Redemption bindeth us for we are purchased to God not to our selves And God carryed it on in such an astonishing way the more to oblige us that we might readily and freely yield up our selves
himself especially in the point of love he loved himself instead of God and therefore his real recovery must be by the bringing up his Soul to the love of God again now a guilty condemned sinner can hardly love the God who in Justice will condemn and punish him no more than a malefactour will love his Judge who cometh to pronounce sentence upon him Tell him that he is a grave and comely person a just and an upright man but the guilty wretch replyeth he is my Judge Well then nothing can be more conducing and essential to mans recovery to God than that God should be represented as most amiable A Father of mercies a God of pardons one that is willing to pardon and save him in and by Jesus Christ 2 Cor. 5.19 God was in Christ reconciling the World to himself So he is represented comfortably to us and inviting the heart to close with him And Partly Because so we have the highest ingagement to love him We are bound to love God as a Creator and as a Preserver to love him as he is the strength of our lives and the length of our days Deut. 30.20 To love him because he heareth the voice of our supplications Psa. 116.1 As our deliverer and the horn of our Salvation Psa. 18.2 To love him as one who daily loadeth us with his benefits There is a gratitude due for these mercies But chiefly as he is our God and Father in the Lord Jesus Christ. This is the great instance of Gods love Rom. 5.8 God commended his love towards us that while we were yet sinners Christ dyed for us And 1 John 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be a propitiation for our sins That was the astonishing expression of it A mystery without controversy great that he was pleased to save us at so dear a rate by so blessed glorious a person that we might more admire the Glory of his Love to sinners so wonderfully declared unto us God made Christs love so exemplary that he might overcome us by kindness 3. The singular effects of this gratitude or returning love It causeth us to devote the whole man to Christs service will and honour and to bring back all his mercies to him as far as we are able to his use and Glory God in Christ being so great a benefactor all that have received the benefit with a due sense and esteem of it will resolve to Love God again and to serve him with all their powers Rom. 12.1 Who deserveth our love and obedience more than God And our thankful remembrance more than Christs Therefore if we be affected with the mercy of our Redemption we will devote our selves and our all to him and use our all for him Our whole lives will be imployed for him and all our actions will be but the effects of inward love streaming forth in thankfulness to God So Paul here being in the bonds of love and under lively apprehensions of this infinite love of Christ utterly renounced himself to dedicate himself wholly to the service of God and his Church And surely if we are thus affected we will be like minded perfectly consecrating to him our life and strength 2. What influence it hath upon our duties and actions 1. Love is an ingenuous and thankful grace that 's thinking of a recompence or a return to God or paying him in kind love for love The reasonableness of this will appear by what it done between man and man We expect to be loved by those whom we love if they have any thing of good nature left in them The most hard-hearted men are melted and wrought upon by kindness Saul wept when David spared him when he had him in his power and shall God not only spare us but Christ come and mâ—â—e a plaster of his own blood to cure us and heal us and shall we have no sense of the Lords kindness Usually we are taken more with what men suffer for us than with what they do for us and shall Christ do and suffer such great things and we be no way affected 〈…〉 men plead one with another Consider the words of Jehu to Jonadab the Son of Râ—chab 2 Kings 10.15 Is thy heart right as my heart is with thy heart Dost thou in truth affect me as I do thee And Paul to the Corinthians 2 Cor. 6.11 12 13. O ye Corinthians our mouth is open to you our heart is inlarged ye are not straitned in us but ye are streightened in your own bowels Now for a recompence in the same be ye also inlarged That is my kindness and affection is great my whole Soul is open to you and at your service It would be a just return if you would be back again as kind and affectionate towards me as I have been to you And again when we are not loved by those whom we love we use to expostulate it with them as the same Paul to the Corinthians 2 Cor. 12.15 I will very gladly spend my self and be spent for you though the more abundantly I love you the less I am beloved of you Or as Joab to David 2 Chron. 19.6 Thou lovest thine enemies and hatest thy friends Men think they reason well when they plead thus for they presume it of love that it will be ingenuous and make suitable returns Well then the like we may with better reason expect from all those who have a due sense of their Redeemers love that they will return affection for affection And accordingly honour and serve him who dyed for them Gods love hath more worth and merit in it than mans No mans love is carryed on in such an astonishing way nor with such condescension God had no reason to love us at so dear a rate But we have all the reason in the World to love God and serve him Therefore if he hath prevented us with his love the thankful Soul will think of a return and recompense such as Creatures can make to God Gods love of bounty will be required by a love of duty on our part 2. Love is a principle that will manifest and shew its self Of all affections it can least be concealed 'T is a fire that will not be hidden Men can concoct their malice and hide their hatred but they cannot hide their love It will break out and express its self to the party loved by the effects and Testimony of due respects Pro. 25.5 Open rebuke is better than secret love When a man beareth another good will but doth nothing for him how shall he know that he loveth him Can a man love God and do nothing for him No it must shew its self by some over act love suffereth a kind of imperfection till it be discovered tiâ—l it break out into its proper fruits 1 John 2.5 He that keepeth his word in him is the love of God perfected As lust is perfected when it