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CLXXVI.—Of the Immortality of the Soul, as discovered by Nature and by Revelation |
1 |
CLXXV1I. CLXXVIII. CLXXIX. CLXXX. CLXXXI.—Of the Certainty of a future Judgment, &c. |
24. 39. 55. 69. 83 |
CLXXXII.—The Uncertainty of the Day of Judgment considered and improved |
100 |
CLXXXIII.—The Certainty and the Blessedness of the Resurrection of true Christians |
126 |
CLXXXIV. CLXXXV.—Of the Happiness of Good Men in the future State |
149. 164 |
CLXXXVI.—The Wisdom of Religion justified in the different Ends of good and bad Men |
180 |
CLXXXVII.—The Usefulness of considering our latter End |
210 |
CLXXXVIII. CLXXXIX. CXC.—The Life of Jesus Christ considered as our Example |
231. 249. 272 |
CXCI.—The Sufferings of Christ considered as a proper Means of our Salvation |
288 |
CXCII.—The Evidence of our Saviour’s Resurrection |
308 |
CXCIII.—The Possibility of the Resurrection asserted and proved |
326 |
CXCIV.—The Resurrection of our Saviour considered as an Argument for seeking Things above |
344 |
CXCV.—The Circumstances and Benefits of our Saviour’s Ascension |
359 |
CXCVI.—Of the Gift of Tongues conferred on the Apostles |
377 |
CXCVII.—Of the Coming of the Holy Ghost as an Advocate for Christ |
397 |
CXCVIII.—Of the Coming of the Holy Ghost as a Guide to the Apostles |
416 |
CXCIX. CC.—Of the ordinary Influence of the Holy Ghost on the Minds of Christians |
432. 448 |
CCI.—The Fruits of the Spirit, the same with Moral Virtues |
465 |
CCII.—The Necessity of supernatural Grace, in order to a Christian Life |
485 |
CCIII.—CCIV. CCV. Of the Form and the Power of Godliness |
501. 524. 538 |
CCVI.—Of the Necessity of Good Works |
551 |
But is now made manifest by the appearing of our
Saviour Jesus Christ, who hath abolished death,
and hath brought life and immortality to light
through the gospel.—
HAVING in my three former discourses shewed what arguments natural reason doth furnish us with, for the immortality of our souls; I come now to the second thing I propounded, which is to shew what assurance the world had de facto, of this great principle of religion, the soul’s immortality, before the revelation of the gospel.
Before our Saviour’s coming into the world, there were but two different religions; that of the heathens, and that of the Jews. The religion of the heathens was natural religion, corrupted and degenerated into idolatry: the religion of the Jews was revealed and instituted by God; but did suppose natural religion, and was superadded to it. Therefore I shall consider the heathens and the Jews distinctly. And,
First, Shew what assurance the heathens had of this principle, of the soul’s immortality.
Secondly, What the Jews had of it.
First, What assurance the heathens had of the soul’s immortality.
1. It is evident that there was a general inclination in mankind, even after its greatest corruption and degeneracy, to the belief of this principle; which appeal’s, in that all people and nations of the world, after they were sunk into the greatest degeneracy, and all (except only the Jews) became idolaters, did universally agree in this apprehension, that their souls did remain after their bodies, and pass into a state of happiness or misery, according as they had demeaned themselves in this life. Not that they did generally reason themselves into this apprehension, by any convincing arguments, but did herein follow the bent and tendency of their natures, which did incline them thus to think. For no other reason can be given of the universal consent, even of the most rude and barbarous nations, in this principle, besides the inclination of human nature to this opinion; that is, either men come into the world with this notion imprinted upon their minds, or else (which comes all to one) the understanding of man is naturally of such a frame and make, that, left to itself, and the free exercise of its own thoughts, it will fall into this apprehension.
2. The unlearned and common people among
the heathen, seem to have had the truest and least
wavering apprehensions in this matter; the reason
of which seems to be plain, because their belief
followed the bias and inclination of their nature,
and they had not their natural notions embroiled and
disordered by obscure and uncertain reasonings
But then this principle being only a kind of natural instinct in them, which did not awaken their minds by any deep consideration and reasoning about it, it had no great influence upon their lives.
For as they were not much troubled with doubts concerning it, so neither did they deeply attend to the consequences of it: but as they followed the inclination of nature in the entertaining of this notion; so, because it was not entertained upon deep consideration, it had no great effect upon them.
3. The learned among the heathen did not so generally agree in this principle, and those who did consent in it, were many of them more wavering and unsettled than the common people. Epicurus and his followers were peremptory in the denial of it: but, by their own acknowledgment, they did herein offer great violence to their natures, and had much ado to divest themselves of the contrary apprehension and fears. Therefore the poet, in the person of the Epicurean, represents it as a rare piece of happiness, and that which few attained to, to quit themselves of the notions of another state after this life:—
The stoics were very inclinable to the belief of a
future state; but yet they almost every where speak
very doubtfully of it. Seneca and Antoninus often
speak to this purpose—that if the soul remain after
this life, there is no doubt but that good men shall
be happy, and bad men miserable: but whether the
soul outlive the body or not, that they could not
positively determine. Aristotle hath some express
passages for the soul’s immortality; but it seems he was not constant to himself
in this matter, or else they have done him a great deal of wrong, who have wrote
so many books on both sides concerning his opinion in this point. Pythagoras,
Socrates, and Plato, and many others of the most eminent philosophers, as Tully
tells us, were full, not of assurance, but of very good hopes of the soul’s immortality and a future state. Socrates, who was
one of the best and wisest of all the heathens, does,
in his discourses before his death, (as Plato relates
them) support and bear up himself against the terrors of death, only with this consideration—that he
was full of hopes, that when he left this world, he
should pass into a far happier and more perfect state;
that he should go to God, and live with him, and
keep company with the spirits of good men: and
that he is not positive and peremptory in it, is no
argument that he doubted of this more than any
thing else; for that was his fashion in all his discourses, to speak modestly, and with some show of
doubting, even concerning those things whereof he
had the greatest assurance: but this is plain, that
he was so well assured of it, as to die cheerfully,
Thus you see what assurance the heathens had of this principle, and that there was a general inclination and propension in them to the belief of it: and as it was not firmly and upon good grounds believed among the common people; so neither was it doubted of or called in question among them. Among the philosophers it was a matter of great uncertainty, being stiffly denied by some, doubted of by others; and those who were most inclinable to the entertainment of it, do rather express their desires and hopes of it, than their full assurance concerning it. I come therefore,
Secondly, To the other inquiry, what assurance the Jews had of the soul’s immortality and a future state. And of this, I shall give you an account in these following particulars:
1. They had all the assurance which natural light,
and the common reason of mankind, does ordinarily
afford men concerning this matter; they had common
2. They had by Divine revelation a fuller assurance of those
truths which have a nearer connexion with this principle, and which do very much
tend to facilitate the belief of it; as, namely, concerning the providence of
God, and his interesting himself particularly in the affairs of the world. In
the history of Moses they had a satisfactory account of the original of the
world; that God made it, and that he had eminently interposed in the government
of it; and had given several eminent testimonies of his providence, in the
general deluge which was brought upon the world, and in the dreadful particular
judgment from heaven upon Sodom and Gomorrah, and the neighbouring cities; in
his special providence towards Abraham, and Isaac, and Jacob; in that series of
miracles whereby their deliverance was wrought out of Egypt, and they were
carried through the wilderness to the promised land; and in those two standing
miracles of the fruitfulness of every sixth year, because the land was to rest
the seventh; and preserving the land from the invasion of enemies, when they
came up to Jerusalem three times a year; by which God did testify a very
particular and immediate providence toward them. Now, whatever gives assurance
of God’s providence, does very much facilitate the belief of a future state. Epicurus was well aware of
the connexion of these principles, and therefore, in
order to the freeing of the minds of men from the
And then, besides this, the Jews had assurance of
the existence of spirits by the more immediate ministry of angels among them. And this does directly make way for the belief of an immaterial
principle, and consequently of the soul’s immortality. And this the Sadducees, who were a kind of
Epicureans among the Jews, were sensible of; and,
therefore, as they said that there was no resurrection, and no future state after this life, so they
denied that there was either angel or spirit, as the
apostle tells us. (
.3. There were some remarkable instances of the Old Testament,
which did tend very much to persuade men to this truth: I mean the instances of
Enoch and Elias, who did not die like other men,
but were translated, and taken up into heaven in an
extraordinary manner. From which instances it
was obvious to considerate men, to reason, that
God did intend by these examples to encourage
good men with the hopes of another state after this
life. And accordingly the apostle to the Hebrews
4. This was typified and shadowed forth to them
by the legal administrations. The whole economy
of their worship and temple, of their rites and ceremonies, and sabbaths, did shadow out some farther
thing to them, though in a very obscure manner:
the land of Canaan, and their coming to the possession of it, after so many years travail in the wilderness,
did represent that heavenly inheritance which good
men should be possessed of after the troubles of this
life. And these were intended by God to signify
those greater and better things to them, and so understood by those who were more devout and knowing
among them; else the apostle, in his Epistle to the Hebrews, had gone upon a
very ill ground, when he all along takes it for granted, that the dispensation
of the law, and all the ceremonies of it, were of a farther signification: (
5. This was in general, and by good consequence,
though not obvious to all, yet sufficiently to prudent
and discerning men, revealed in the book of the law
taken precisely: I mean the five books of Moses. It
is said of Abel, that God was pleased with his sacrifice, though with Cain’s he was not well-pleased.
(
But I shall chiefly insist on the general promises
which we find in these books of Moses, of God’s blessing good men, and declaring that he was their
God, even after their death. Now I shall shew that
these promises did involve the happiness of another
life, and were intended by God to signify thus much,
and were so understood by good men under that dispensation. That these general
promises did contain this sense under them, and were intended by God to signify
thus much, is evident from our Saviour’s citation of that text, to confute the
Sadducees, “I am the God of Abraham, the God of Isaac, and the God of Jacob;”
from whence he reasons thus, “Now God is not the God of the dead, but of the
living; for all live to him:” the force of which argument was directly and
immediately levelled against the main error of the Sadducees, which was the
denial of a future state. This our Saviour immediately proves from this text,
and by consequence the resurrection, which the Sadducees did not deny upon
any other account, but because they did not See Sermon XXIII. Vol. ii. p. 312.
6. Toward the expiration of the legal dispensation, there was yet a clearer revelation of a future
7. Notwithstanding this, I say, that the immortality of the soul, and a future state, was not
expressly and clearly revealed in the Old Testament,
at least not in Moses’s law. The special and particular promises of that
dispensation, were of temporal good things; and the great blessing of eternal
life, was but somewhat obscurely involved and signified in the types and general promises: for
considering that the particular promises were plainly
Second thing I propounded, which is to shew, what farther evidence and assurance the gospel gives us of it, than the world had before: what clearer discoveries we have by Christ’s coming, than the heathens or Jews had before.
That the gospel hath brought to us a clearer discovery of this than they had, is here expressly said;
that God’s gracious purpose concerning our salvation, which was before the world began decreed to
be accomplished in Christ, is now made manifest
by his corning into the world; (
(
It remains now, that I shew more particularly wherein the gospel hath given the world greater evidence and assurance of a future state, than they had before.
1. The rewards of another life are most clearly
revealed in the gospel. That God hath made a
revelation of this by Christ, is an advantage which
the heathen wanted, who were destitute of Divine
revelation. There are many truths which men may
be well inclined to believe, and for the proof of
which, the wiser and more knowing sort of men
may be able to offer very fair and plausible arguments;
2. The rewards of another life, as they are clearly
and expressly revealed by the gospel, so that they
may have the greater power and influence upon us,
and we may have the greater assurance of them,
they are revealed with very particular circumstances.
And herein the gospel gives us a great advantage,
both above the heathens and Jews. For though a
man was satisfied in general of a state after this life,
that men’s souls should survive their bodies, and
pass into another world, where it shall be well with
them that have done well in this world, and ill to
those that have done ill; yet no man, without a revelation, could conjecture the particular
circumstances of that state. What wild descriptions do
the heathen poets, who were their most ancient
divines, make of heaven and hell, of the Elysian
fields and the infernal regions! But now the gospel, for our greater assurance and satisfaction, hath
revealed many particular circumstances of the future
3. The gospel gives us yet farther assurance of
these things, by such an argument as is like to be
the most convincing and satisfactory to common capacities; and that is, by a lively instance of the thing
to be proved, in raising Christ from the dead, (
It is true, indeed, under the Old Testament, there
were two instances somewhat of this nature; Enoch
and Elias were immediately translated, and taken
up alive into heaven; but these two instances do in
many respects fall short of the other. For after
Christ was raised from the dead, he conversed forty
days with his disciples, and satisfied them that he
was risen; after which he was in their sight visibly
taken up into heaven: and as an evidence that he
was possessed of his glorious kingdom, he sent
flown, according to his promise, his Holy Spirit in
Now, what argument more proper to convince them of another life after this, than to see a man raised from the dead, and restored to a new life? What titter to satisfy a man concerning heaven, and the happy estate of those there, than to see one visibly taken up into heaven? And what more fit to assure us, that the promises of the gospel are real, and shall be made good to us, than to see him who made these promises to us raise himself from the dead, and go up into heaven, and from thence to dispense miraculous gifts and powers abroad in the world, as evidences of the power and authority which he was invested withal? All the philosophical arguments that a man can bring for the soul’s immortality and another life, will have no force upon vulgar apprehensions, in comparison of these sensible demonstrations, which give an experiment of the thing, and furnish us with an instance of something of the same kind, and of equal difficulty with that which is propounded to our belief,
4. And lastly, The effects which the clear disco
very of this truth had upon the world, are such, as
the world never saw before, and are a farther inducement to persuade us of the
truth and reality of it. After the gospel was entertained in the world, to shew
that those who embraced it did fully believe this principle, and were abundantly satisfied
concerning the rewards and happiness of another
life; they did, for the sake of their religion, despise
this life and all the enjoyments of it, from a thorough
persuasion of a far greater happiness than this world
Now this wonderful effect, the like of which the
world never saw before, was very suitable to the
nature of this doctrine. Suppose that God from
heaven should have given men assurance of another
life after this, in which good men should be unspeakably happy: what more reasonable to imagine, than that persons so assured should despise
this life, and all the enjoyments of it, in comparison of the eternal and unconceivable happiness,
which they were persuaded they should be made
partakers of in another world? So that, whatever
assurance an express and clear revelation from God
of the soul’s immortality and another life, together
with the particular circumstances of that state;
whatever assurance a lively instance and example
of the thing, in the person of him who brings this
doctrine to the world; whatever consequent miracles,
The inference I shall make from this discourse, shall be only this: that if there be such a state after this life, then how does it concern every man to provide for it? Every action that we do in this life will have a good or bad influence upon our everlasting condition, and the consequences of it will extend themselves to eternity. Did men seriously consider this, that they carry about them immortal souls that shall live for ever, they would not trifle away the opportunities of this life, bend all their thoughts, and employ their designs, in the present gratification of their senses, and the satisfaction of their fleshly part, which shall shortly die and moulder into dust: but they would make provision for the state which is beyond the grave, and lay designs for eternity, which is infinitely the most considerable duration; they would not, like children, take care for the present, without any prospect to the future, and lay out all they have to please themselves for a day, without any regard to the remaining part of their lives. Nothing can be more unbecoming Christians, whose whole religion pretends to be built upon the firm belief of another world, than to be intent upon the things of this present life, to the neglect of their souls and all eternity.
Seeing then we pretend to be assured of immortal life, and to have clear discoveries of everlasting
happiness and glory, as we hope to be made partakers of this portion, let us live as it becomes the
For we must all appear before the judgment-seat of
Christ, that every one may receive the things done
in his body, according to that he hath done, whether it be good or bad.—
THE apostle, in the beginning of this chapter, expresseth
his earnest desire, if God saw it fit, to quit “this earthly tabernacle, for a
house not made with hands, eternal in the heavens, to be absent from the body,
and present with the Lord.” But, however God should dispose of him, he tells us
that he made it his constant endeavour so to behave himself, that both in this
present state, whilst he continued in the body, and when he should quit it, and
appear before God, he might be approved and accepted of him. And that which made him so careful was, because there was a day certainly corning,
wherein every man must give an account of himself
to the great Judge of the world, and receive the just
recompence of his actions done in this life: (
Which words are so plain and powerful, so easy
to be understood, and of such a mighty force and
But, that the truth contained in them may make the greater impression upon us, I shall distinctly consider the words, and handle, as briefly as I can, the several propositions contained in them.
The general and principal proposition contained in these words is, the certainty of a future judgment.
But, besides this principal proposition, which comprehends the general meaning and intention of these words, there are four other more particular propositions contained in them.
First, That the administration of this judgment will be committed to the Lord Jesus Christ, for which reason the tribunal before which we must appear, is called the judgment-seat of Christ. “We must all appear before the judgment-seat of Christ.”
Secondly, That all men are liable to this judgment; no person, of what condition soever, shall be exempted from it. “We must all appear.”
Thirdly, That all the actions which men have done in this life shall then come to account, and they shall be judged for them. “That every one may receive the things done in the body.”
Fourthly, That sentence will then be passed according to the quality of men’s actions, whether good or bad: “every one shall receive according to that he hath done, whether it be good or evil.”
But I shall at present only speak to the principal
proposition contained in the words concerning the
The truth and certainty of a future and general judgment, I shall endeavour to confirm from these three heads of arguments:
I. From the acknowledgments of natural light.
II. From the notions which men generally have of God and his providence.
III. From express and clear revelation of Holy Scripture.
I. From the acknowledgments of natural light.
And I might shew the general consent of mankind
in this matter by all sorts of human testimonies, and
from all kinds of writers in all ages: but this would
be almost endless, and not so proper for a plain and
practical discourse upon this subject. And, there
fore, passing by testimonies, I shall mainly insist
upon this that the consciences of men do secretly
acknowledge a difference between good and evil.
Hence it is that men find great peace and quiet and
satisfaction of mind in the doing of good and virtuous
And, on the other hand, men find a secret fear and horror, and are inwardly ashamed and confounded in their own minds, when they are about a wicked enterprise, and engaged in an ill design; their consciences check them and terrify them, and their own minds bode ill to them, as if mischief and vengeance would overtake them one time or other, and this when no eye sees them, and what they are a-doing does not fall under the cognizance of any human court or tribunal, nor is liable to any censure or punishment from any human authority; yet, for all that, they have many stings and lashes from their own minds, feel many checks and rebukes from their own consciences, when they do any thing which they ought not to do, though no man can charge them with it, or call them to an account for it.
Now these hopes and fears do argue, if not the
firm belief and persuasion of a future judgment, yet
great suspicions and misgivings of it in bad men;
and in good men, secret and comfortable apprehensions concerning it. From whence else can it
be, that good men, though they find that virtue is
discountenanced, and goodness many times suffers,
and is persecuted in this world, and that the best
actions and designs are often unsuccessful; whence,
I say, is it that good men, notwithstanding this,
bear up and persist in their course, but because
All which are plain acknowledgments of a natural apprehension and persuasion born with us, and riveted in our minds, concerning a future judgment.
II. This will farther appear from the natural notion which men have of a God and his providence.
This is essential to the notion of a God—that he is
good, and holy, and just; and, consequently, that
he loves goodness and hates iniquity; and there
fore it must be agreeable to his nature to countenance the one, and to discountenance the other, in
such a manner as becomes the wise Sovereign and
Governor of the world. Now this cannot be solemnly and openly done, but by a public distribution of rewards and punishments; and this we see
is not done in this world. The dispensations of
God’s providence in this world, toward good and
bad men, are many times very promiscuous, and
very cross, and contrary to what might be expected
Now the justice of God’s providence is, in a great
measure, hid and covered, but there will come
ἡμέρᾳ ἀποκαλύψεως, (as the apostle calls the day of
judgment,
And in the mean time God contents himself to give some particular and remarkable instances of his rewarding and punishing justice in this world, which may be to us an earnest of a future and general judgment; he is pleased sometimes, in the dispensations of his providence, clearly to separate and distinguish “the precious from the vile,” remarkably to deliver good men, and to “snare the wicked in the works of their own hands.” Some times he gives good men some foretastes of heaven, some earnest of their future happiness in this life: and, on the other hand, he many times gives sinners some præjudicia divini judicii, some intimations of a future judgment, and shadows of that utter darkness, where they are to dwell for ever; he drops down, now and then, a little of hell into the conscience of a sinner. That fire which is kindled in some men’s consciences in this life, that unspeakable anguish, and those inexplicable horrors, which some sinners have felt in this world, may serve to give us notice of the extreme severity of the Divine justice towards impenitent sinners: that miraculous deluge that swept away the old world; those stupendous and terrible showers of fire and brimstone, which consumed Sodom and Gomorrah, and the cities about; that dreadful earthquake which swallowed up Corah and his company, and let them down, as it were, quick into hell, may serve for pledges and earnests to us of the dismal punishments and torments of the next world.
But, notwithstanding all these particular and remarkable instances of the Divine justice, yet, considering
III. But this will most evidently appear from the clear and
express revelation of the Holy Scripture. I will not cite texts out of the Old
Testament to this purpose, because these things were but obscurely revealed to the Jews in comparison;
“Life
and immortality being brought to light by the gospel.” Yet St. Jude tells us, that there was an early revelation of this to the
old world: (
Thus you see the truth and certainty of a future judgment confirmed, from the acknowledgments of men’s natural hopes and fears, from the natural notions which men have concerning God and his providence, and from plain revelation of Scripture.
All that I shall do farther at present, shall be to make some reflections upon what hath been delivered, concerning the certainty of a future general judgment. And,
I. If there be such a day certainly a-coming, it
may justly be matter of wonder and astonishment
to us, to see the general impiety and stupidity of men,
how wicked they are, and how careless of their lives
and actions, and how insensible of that “great and
terrible day of the Lord,” which is coming upon all
flesh, and, for any thing we know to the contrary,
may be very near us, and even at the door. How
securely do the greatest part of men pass away their
time, some in worldly business, others in worldly
pleasures and vanity, and a great many in wickedness and vice! Surely such men have no apprehensions of a future judgment: surely they do not believe
that there will be any memorial of their actions in
another world, and that they shall be called to a
Or, if men do believe these things, they stifle and suppress this belief, and “detain this great truth of God in unrighteousness;” they do not attend to it, and consider it, that it may have its due awe and influence upon their lives. For it is not imaginable, that if men were possessed with a firm belief and persuasion of this “great and terrible day of the Lord,” they should be so careless and secure, as we see they are, and have so little regard to what they do; that they should pass whole days, and weeks, and years, in the gross neglect of God and religion, and of their immortal souls; that they should “spend their days in vanity, and their years in pleasure:” that they should live in a continued course of impiety and profaneness, of lewdness, and intemperance, in the cursed habits of swearing and cursing: which are now grown so common among us, that a man cannot walk in the street without having his ears grated with this hellish noise; and that they should go on in these courses, without any great regret and disturbance, as if no danger attended them, as if justice were asleep, and all their actions would be buried with them, and never rise up against them.
What can we resolve this into, but either into
Nay, even after those clear discoveries which the
gospel hath made of a future judgment, our Saviour
seems to foretel a general infidelity among men, at
least as to this particular article of a future judgment:
(
But, to be sure, if the generality of men be not
already sunk thus low, as to disbelieve these things,
yet this at least is evident from the lives of men, that
they are strangely inconsiderate, and guilty of the
most gross and stupid inadvertency that can befal
reasonable creatures. For I dare appeal to any man
of understanding and serious consideration, whether
a greater folly and madness can be imagined, than
II. Having considered, not without wonder and
astonishment, what manner of persons the generality
of men are, notwithstanding all the assurance we have
of a future judgment, let us in the next place consider, “seeing these things shall be, what manner of
persons we ought to be, in all holy conversation and
godliness, waiting for and hastening unto the coming
of the day of God,” as the apostle argues, (2 Pet.
iii. 11, 12.) How should the serious belief of this
Reason thus with thyself: If this day be so dreadful at a distance, that I can hardly now bear the thoughts of it, how insupportable will the thing itself be, when it comes to be present? And it will come nevertheless, nor the later, for my not thinking of it; is it not reasonable, instead of putting away the thoughts of it, to endeavour by all possible means to prevent the terrors of it?
We especially, who profess ourselves Christians, and live in the clear light of the gospel, ought to consider, that we cannot plead ignorance for our excuse, as the heathen world might. We read and hear the gospel every day, “wherein the wrath of God is clearly revealed against all ungodliness and unrighteousness of men;” so that, if we continue impenitent, we have no cloak, no excuse for ourselves: woe unto us above all others! “It shall be more tolerable for Tyre and Sidon, for Sodom and Gomorrah, in the day of judgment, than for us.” “The times of ignorance, (saith St. Paul, speaking of the heathen world,) the times of this ignorance God winked at; but now he commands all men every where to repent, because he hath appointed a day, in which he will judge the world in righteousness, by that Man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead.” Thus much concerning the general proposition the certainty of a future judgment.
For we must all appear before the judgment-seat of
Christ, that every one may receive the things done
in his body, according to that he hath done, whether it be good or bad.—
IN these words, besides the general point mainly intended, concerning the certainty of a future and general judgment, there are likewise several particular propositions.
First, That the administration of this judgment is committed to the Lord Jesus Christ.
Secondly, That all men are liable to this judgment.
Thirdly, That all the actions which men have done in this life shall then come to account, and they shall be judged for them.
Fourthly, That this sentence shall be passed upon men, according to the nature and quality of their actions, whether good or evil. I have handled the general point—the certainty of a future judgment: I shall now proceed to the particular propositions contained in the text, and shall handle them in the order in which I have proposed them.
First, That the administration of this judgment is
committed to the Lord Jesus Christ, and that he is
the person constituted and ordained of God, to be
the judge of the world. The tribunal before which
First, Endeavour to confirm and illustrate the truth of this proposition.
Secondly, Draw some inferences from it, by way of application.
First, For the confirmation of it, I shall do these two things:
I. Prove it from clear testimony of Scripture.
II. Endeavour to give some account of this economy and dispensation; why God had committed the administration of this great work to the Lord Jesus Christ; in all which I shall rely only upon Scripture, the thing being capable of no other proof or evidence. And, indeed, the whole mediatory undertaking of our blessed Saviour, and all the circumstances of it, are matter of pure revelation; this is the hidden and manifold wisdom of God, which none of the princes and philosophers of this world knew, and which we could not possibly have found out and discovered, had not God been pleased to reveal it to us.
I. I shall prove this from express testimony of Scripture,
that the Lord Jesus Christ is the person constituted and ordained by God, to
administer the judgment of the great day: (
II. Second thing I proposed, namely, To give some account why God hath committed the administration of this work into the hands of the Lord Jesus Christ. And of this, I shall give an account in these two particulars:
1. God thought fit to confer this honour upon Christ, as a suitable reward of his patience and sufferings.
2. He thought fit likewise hereby to declare the righteousness and equity of his judgment, in that mankind is judged by one in their own nature, a man like themselves.
1. God hath thought fit to confer this honour upon Christ, as a suitable reward of his obedience and sufferings, of his coming into the world by his appointment, to undertake the work of our redemption, and to mediate a reconciliation between God and us, of his voluntary submission to a condition so mean and low, to that poverty and contempt, and to those extreme sufferings which he did so patiently undergo, in the prosecution of this great design.
That God hath committed all power to Christ, with a design to
put an honour upon him, our Saviour himself tells us: (
With relation to this covenant and agreement between him and
his Father, he prays, (
So that you see that the glorious reward of
Christ’s self-denial and suffering, doth principally
consist in having the judgment of the world committed to him, which therefore is called
“his
kingdom,” (
And this is a very suitable reward of his great submission and sufferings, that he, who lived in so mean and obscure a condition, should come in great glory; that he, who was rejected and despised of men, should be attended on by mighty angels; that he, who was arraigned and condemned by the powers of the world, should have authority given him to summon all, both small and great, the kings and great men, and judges of the earth, to appear at his bar, and to receive sentence at his month.
And this shall be the last act of his Mediatorship, to sit in
judgment upon the world, to distribute rewards to his faithful servants, and to
punish his obstinate and implacable enemies. And when this work is finished,
then this authority shall expire, and the office and kingdom of the Mediator
shall cease; for “when he shall have subdued all things to himself, (as the
apostle expressly tells us,
2 God hath committed the administration of this
judgment to Christ, that he might hereby declare the
righteousness and equity of it, in that mankind is
judged by one in their own nature, a man like themselves. And therefore we find that the Scripture,
when it speaks of Christ, as judge of the world,
doth almost constantly call him “man,” and “the
Son of man.” In the places I have mentioned before;
(
But, principally, because nothing can more effectually declare the equity of this judgment, and that
it shall be administered in righteousness, than that
God hath ordained a man like ourselves to sit in
judgment upon us. In human judgments, it is
reckoned a great piece of equity, for men to be tried
by their peers, to be acquitted or condemned by
those who are as near as may be to them, and in the
same circumstances of rank and condition with
themselves; because such are like to understand
their cases best, and to have a fair and equitable
consideration of all the circumstances belonging to
it. Now Christ, as he is the Son of man, is near to
us, “bone of our bone, and flesh of our flesh, made
in all things like unto us, only without sin;” which
was necessary to qualify him to be our judge; he
dwelt among us, and understands all our circumstances, and whatever may have influence upon our
case, to extenuate or aggravate our guilt. What the
That which now remains, is to draw some inferences from what I have discoursed to you upon this argument.”
1. If the Lord Jesus Christ shall judge the world, and we must “all appear before his judgment-seat,” then it greatly concerns every one of us so to demean ourselves in this world, that we may be accepted of him in the next. If a man be to be tried for his life, how will he court the favour of the judge, that when he comes to stand at the bar, he may receive a gracious sentence from his mouth? Why, there is a day certainly coming, when every one of us must appear before the tribunal of the great Judge of the world; and therefore we should with all possible care and diligence endeavour to approve our consciences, and all the actions of our lives to him. “Wherefore we labour (saith the apostle immediately before my text) that whether present or absent, we may be accepted of him. For we must all appear before the judgment-seat of Christ.” This is that which makes his acceptance and approbation so valuable and considerable, that he is to be our judge; to him we must stand or fall, by his sentence we shall be cast or cleared for ever.
We are very apt to court the favour of great men,
of the princes and judges of this world, that when
we come to stand in need of it, we may have the benefit and comfort of it. But this is not our great
interest; for the sentence that men can pass upon
us, doth but operate for a little while, the effect and
Every man’s judgment shall be from him, it is his
sentence which above all other we have most reason
to desire or dread. Therefore we should have regard to him, and by submitting to his sceptre, and
yielding a willing obedience to the laws of his holy
gospel, seek his favour, lest “he break us with a
rod of iron, and dash us in pieces like a potter’s vessel.” This advice we find
given to the kings and rulers of the earth. (
2. This is matter of great comfort to all sincere Christians, that Christ shall judge the world; as it likewise is of great terror to all that disobey the gospel, and by their wicked lives confute their profession, and pretended belief of it. Christ is “the author of eternal salvation to them that obey him,” and to none else. He hath not only purchased this salvation for us, but, by a public, and solemn, and authoritative sentence, will confer it upon us.
Indeed it is justly matter of great terror to the
And this consideration is matter of great comfort
to all good men, both upon account of their sufferings and services for Christ.—In respect of their
sufferings for him. In this world they are exposed
to great trials and persecutions for him: but he,
for whose name we suffer, is to give us our reward;
he, who is of the same nature with us, and took
part of flesh and blood, and suffered himself in the
flesh, more grievously than any of us can suffer;
he it is to whom God hath referred it, to consider
our sufferings, and give what rewards to them he
thinks fit. And then, in respect of our services,
3. And lastly, This shews what reason the ministers of Christ have to be earnest and importunate
with sinners, to repent and turn to God, to believe
and obey the gospel of Christ, that they may have
him their friend, who will certainly be their judge.
This inference the apostle makes from this doctrine,
in the words immediately after the text; “Knowing
therefore the terror of the Lord, we persuade men;”
we, who are employed by Christ, to warn sinners of
the danger and terror of a future judgment, who are
ambassadors sent from this great King and Judge
of the world, to treat with sinners, and to offer
peace to them, and in “Christ’s stead to beseech
them to be reconciled to God,” as the apostle speaks in the latter part of this
chapter. So that, if we ourselves believe what we preach to others, to be the
word and law of him who shall shortly judge us, and them that hear us, can we
forbear with all possible importunity to solicit their repentance, and to
warn them to “flee from the wrath which is to
come?” Can we let them sleep in their sins, when
we see them neglect so great a happiness, and run
themselves upon so intolerable a misery? If we
believe that holy book out of which we preach, and
the discoveries and revelation there made, we may
Consider then, sinner, whom it is thou now rejectest and despisest, and whose laws thou castest
behind thy back. It is he who, for all his mean appearance in the world, is the
Lord of glory, into whose hand the “Father hath committed all judgment.” And can there be a greater madness, than
to provoke and make him thine enemy, who shall
be thy judge? than to despise him, who can destroy
thee? He appeared once as “a lamb, to take away
the sins of the world;” but if through our obstinacy
and impenitency we render this appearance of his
ineffectual for our recovery, he will appear a second
And this is that which will make us speechless, and fill oar faces with everlasting confusion, at the second coming of Christ that we have frustrated and made void the end of his first coining. What shall we be able to say to him, when he comes to judge us, who rejected him when he came to save us? With what reason can we hope that he will deliver us from hell, when we would not be saved by him “from our sins, and redeemed from our vain conversation?”
I will conclude all with that merciful warning
which the Judge himself hath given us, and left
upon record: (
For we must all appear before the judgment-seat of
Christ, that every one may receive the things done
in his body, according to that he hath done, whether it be good or bad.—
I PROCEED to the second proposition contained in the words; viz. That all men are liable to this judgment, and that no man that ever lived in the world, except our blessed Saviour, the judge himself, shall be exempted from it. “We must all appear before the judgment-seat of Christ.”
I shall first endeavour to illustrate and confirm the truth of this proposition; and then apply it to ourselves.
First, For the confirmation of it. This I shall endeavour to do from express testimonies of Scripture: and then by arguments drawn from reason and Scripture together.
I. I shall endeavour to confirm the truth of this
point from express testimonies of Scripture. And
we find that the Scripture useth words of the
greatest latitude and extent, to express this matter
more emphatically tons. (
But to proceed to other texts. (
And to express this the more fully, the Scripture
reckons up the several ranks and conditions of men,
to shew that none shall be exempted: (
The sum of all is this: that all persons that ever
were upon the face of the earth, none excepted, of
what sex or age, of what rank or quality, of what
country or nation, in what times or places soever
they were born or lived; high or low, rich or poor,
knowing or ignorant, good or bad, young or old,
the greatest princes and potentates, as well as the
meanest subjects and slaves; the deepest statesmen
and politicians, the learned clerks and disputers of
this world, as well as the idiots and the simple; in
short all, without any distinction or exception,
without any privilege or respect of persons, shall at
this great day appear before this high tribunal, and
II. Second thing I proposed; which was to confirm this yet farther by arguments drawn from reason and Scripture together. And this will appear, whether we consider the nature of man, or the nature of God. And,
1. If we consider the nature of man: we are all God’s creatures, who have received all that we have from him, and depend wholly upon him, and are entirely subject to him, to be governed by such laws as he hath prescribed to us, and to be account able to him for our observance or violation of them; all this is essentially included in the nature of a reasonable creature, and as such we all stand equally related to him. As we are creatures, we are not our own, but wholly another’s, and perfectly at the disposal of him who made us, and from whom we received all that we have: and as we are reasonable creatures, we are all equally endowed with free choice and power over our actions; by the good or bad use whereof we are capable of doing well or ill, and consequently of deserving well or ill for our doings, and of receiving rewards and punishments accordingly: we are all capable of being governed by laws, and therefore under the authority of God, as our lawgiver, and liable and accountable to him as our judge.
And all this is necessary and universal, because it
is consequent upon the condition of our nature and
being; and whoever pretends to be exempted from
the judgment of God, he must exempt himself out
of the creation of God, he must deny the God that
made him, and renounce his relation to him as a
Now, if any man can think thus, that he is none
of God’s creatures and subjects, he may hope to decline and escape his judgments: but every man
that owns God for his creator and sovereign, must
yield himself to be subject to his laws, and liable to
his judgment. Upon this account the apostle St.
Paul concludes all the world, the gentiles as well as
the Jews, to be liable to the judgment of God; because they are all equally subject to his laws. (
2. If we consider the nature of God, who is impartially just, and no accepter of persons, this
likewise will furnish us with an argument for the proof
of this truth, that none shall be exempted from the
judgment of God. Justice requires that every one
should have that which of due belongs to him: but
of due it belongs to every reasonable creature, to
give an account of himself, and of his actions, to
the great Judge of the world: and to exempt any
from this account would be partiality, and that
which the Scripture calls προοσωποληψία, “respect” or “acceptation of persons,” and which the Scripture
doth every where remove at the greatest distance
from God. (
Now, respect of persons is, in the distribution of justice, to have respect to some qualities and circumstances of persons, which do not at all appertain to the merits of the cause, and upon that account to deal unequally with those whose cases otherwise are equal. As, when two persons are equally guilty and obnoxious to the law, to bring one upon his trial and condemn him, but to exempt the other from justice; or, if he come upon his trial, to ab solve and acquit him upon some account of relation, or interest, or friendship; or, because he is rich and powerful, the other mean and poor; or upon any other account besides the pure merits of the cause. Now the impartial and inflexible justice of the Divine nature is such, that he is not to be moved and wrought upon by any consideration whatsoever, to exempt any person from appearing at his bar, and receiving his trial there, and having judgment passed upon him, according as upon trial his cause shall appear to be. “We must all appear before the judgment-seat of Christ.” No person whatever, of what condition soever, shall be exempted from it.
All that now remains is to apply this to ourselves, and that in these following particulars:
I. From what has been said, we learn that this
doctrine of a future judgment equally concerns
every one of us, and ought in reason to have the like
influence upon us, because we are all of us, without
difference or exception, equally liable to the judgment
It may be thou art rich and powerful, and one of those great flies that can break through the cobwebs of human laws, and escape the judgment of them: but the judgment of God will take fast hold of thee, and, in despite of all thy interest and might, will take a severe revenge upon thee. As powerful as thou art, thou art but a man, and God is infinitely too strong for thee, thou canst not escape out of his hands. “Thinkest thou, O man! that thou shalt escape the judgment of God?” says the apostle, looking upon it as a foolish and absurd imagination, for any man to think that he can by any means avoid the judgment of God.
So that, so long as we are men, whatever else we are, we ought to stand in awe of the judgment of the great day; because, let our rank and condition be what it will, we are all equally obnoxious to that, and can upon no account whatsoever plead any privilege or exemption from it.
II. The consideration of this confounds all those
differences and distinctions of men, which make
such a noise in this world; and whatever they may
signify in this world, makes them very inconsiderable as to the other. Why then should men be
puffed up, and look so big upon account of any of
these things, when there is a day not far off, and
which will certainly, and, for aught we know, shortly
overtake us, which will level men in all these respects, and set them upon even ground, before an
impartial bar: where none of these things will be
had in any consideration, and where the foolish
pride and arrogance of men shall be confounded:
and those who were wont to look down with so
much scorn upon others, as so infinitely below them,
shall find themselves upon an equal level with the
poorest and most abject part of mankind, and shall
be ready to say, with the wise man in the Wisdom of
Solomon, (
All these petty civil differences and discriminations of high and low, rich and poor, honourable and
base, they only hold in this world, and are in vogue
on this side the grave: but when we come into the
III. How should the consideration of this dash
all our sensual mirth and jollity, and put a damp
upon our spirits, when they are too light and vainly
transported with the pleasures and delights of this
world! If a man be to prepare himself to be tried
for his life after a few days, how will he look about
him! With what care and seriousness will he provide for so solemn an occasion, and neglect nothing
that may stand him in stead, and help to bring him
off when he shall receive his trial! The thoughts
of this will spoil all his mirth, and turn the lightness of his spirit into sober sadness. Much more
ought the consideration of a judgment infinitely
more terrible, and in the consequence of it of far
greater concernment to us, to compose our minds
into a serious frame. For if we believe a future
and general judgment, and that none of us can by
IV. And lastly, From hence we learn, that the business of religion does equally concern every man. For if we must all be judged, we are all concerned to prepare and provide for it: and a religious and virtuous life is the only preparation for it. How should we order our lives with a respect to this great and general assize, when every one of us shall be brought upon his trial, and stand at the bar of God to be judged by him! Many live as if they thought the business of religion below them, and not at all appertaining to them: but if the judgment of God will equally reach all persons, then I am sure it equally concerns all to mind religion, and a holy and virtuous life; for that alone will make us worthy, as our Saviour himself expresseth it, “to escape all these things that shall come to pass, and to stand before the Son of man.”
And this is the result of Solomon’s inquiry, and
For we must all appear before the judgment-seat of
Christ, that every one may receive the things done
in his body, according to that he hath done, whether it be good or bad.—
I PROCEED to the third proposition contained in these words, viz. that all the actions which men have done in this life shall then come to account, and men shall be judged for them. “That every man may receive the things done in the body;” τὰ ἴδια τοῦ σώματος, “the things proper and due to the body;” so some very good copies have it: and then the meaning will be, that every one may receive the reward due to him; the word body, by a frequent Hebraism, being pat for the person: as if he had said, the reward due to himself, according to the actions he hath done in this life, good or bad. But in most copies, it is, τὰ δια τοῦ σώματος, “the things done in, or by, the body,” as our translation renders it; that every one may receive a reward of the actions which he hath done in this life; and then this phrase doth import what it is that shall be the matter of our account at the day of judgment, viz. “The things done in the body;” that is, all the actions of this life, while we are in this world, in this state of union of the soul and body.
Whether there be any peculiar emphasis in this
It is sufficient to my purpose, that this phrase of “every man’s receiving the things done in the body,” does at least import thus much—that we shall be accountable, at the day of judgment, for all the actions that we have done in this life, and receive the due recompence and reward of them; which is the proposition I intend as briefly as I can to illustrate and confirm.
And, first, For the illustration of this point, I
shall instance in the several heads of action, as they
take their difference and variety from the principle,
or matter, or object, or other circumstances of them.
We must render an account to this great Judge for
our inward as well as outward actions; for the acts
of our minds, and every thought springing up there,
especially if it be cherished and entertained by us;
for all our secret designs, purposes, and intentions,
as well as for the words which we speak, and the
outward actions which we do; whatever we have
thought and designed, spoken and declared, accomplished and done, will then be considered and examined, and we shall be judged for it. We must
likewise give an account of all our civil as well as
religious actions, of our behaviour toward men in all
our dealing and intercourse with them, as well as of
our demeanour toward God in the duties of his more
immediate worship and service. The neglects and
omissions of our duty in any kind will also come
under consideration, as well as our commissions of
evil; a strict account likewise will be exacted of all
the talents which God hath entrusted us with, of all
the abilities, opportunities, and advantages we ever
We must be accountable likewise for words and actions of less moment and consequence, as well as for those of greater weight and concernment; for those which were done in secret, and in the greatest darkness and privacy, as well as for those which were done in public, and in the open view and light of the world; for the good and evil which hath been done by ourselves, and in our own persons, and for what hath been done by others by our command and countenance, and from the influence of our counsel and persuasion, or example, or which we have been any ways accessary to hinder or promote; and lastly, for the manner and circumstances of our actions, as well as for the matter and substance of them; all these will be surveyed and strictly searched into, and weighed in an exact balance, that we may receive a reward or punishment proportionable to them.
Secondly, For the confirmation of this, I shall make it evident both from Scripture and reason.
I. From Scripture; which in general tells us,
that “God will bring every work into judgment;”
and that, in order thereto, God strictly observes and
takes notice of what we do; that “his eyes are
upon the ways of man, and that he seeth all his
goings; that there is no darkness nor shadow of
death, where the workers of iniquity may hide
themselves,” (
And more particularly the Scripture tells us, that
those words and actions of men which seem most
inconsiderable, and are most likely to be exempted,
shall be accounted for, and severely scanned and
weighed. (
Our most secret thoughts and actions also, as
well as our open and public deeds, shall then be
brought upon the stage. (
And then, likewise, we must be accountable to
God for all the neglects and omissions of our duty,
as well as for the positive commission of sin, and
that in proportion to the advantages and opportunities we have had of doing more and greater good.
So our Saviour tells us, that “unto whomsoever
much is given, of him much shall be required.”
(
II. This is evident likewise from reason; because all the actions of reasonable creatures, as
such, are under the regulation and government of
law, by which, as by a rule, every thing that we do
is to be measured. And we have all the reason
that can be to expect, that he who gave us this law,
will look to the observance of it, and take an account of all breaches and transgressions of it, so as
And this law of God reacheth all our actions, in ward and outward, religions and civil, secret and open, positive and negative, with all the circumstances of commendation or aggravation that be long to them. And as this law is the rule of all human actions now, and by which we ought to live in this world; so it will be the rule by which we and all our actions shall be examined and judged in the next. The judgment of God will be of the same extent with his law.
And thus I have, as briefly as I could, illustrated and confirmed the truth of this proposition, that all the actions which men have done in this life shall come to account in the next, and they shall be judged for them.
And if so, then certainly no consideration that can be
presented to the mind of man, ought in reason to be more powerful to beget in us
a strict care and conscience of all our thoughts, words, and actions, than this;
that, after a little while, when a
few days or years are over, all that we ever did in
this world, shall be .strictly examined and looked
into, and be approved or condemned by the impartial judgment of God. And therefore, if we have
any grain of true wisdom in us, any love to ourselves,
any sense of our great and everlasting interest, that
great day of account should always be before us,
and present to our minds, and we should govern
every action of our lives with a serious and awful
regard to it. And if we be conscious to ourselves
that “there is any way of wickedness in us,” that
Indeed, if we could do any thing now, of which we were to give no account hereafter, and which would not be taken into consideration at the great day, we then might be secure and careless as to such actions; but when nothing we do is exempted from the judgment of God; when we are assured, beyond all doubt, that he will one day take cognizance of every thought, word, and action; how circumspect should we be, “what manner of persons we are in all holy conversation and godliness!” How nearly does it concern us, “to take heed to our ways, lest at any time we offend: to keep our hearts with all diligence,” and a to set a watch to the door of our lips!” that we may not think or speak any thing in the sight and hearing of our Judge, by which we may incur his censure and condemnation. This is the consideration which the wise man proposes to us, as of all other the most likely to awe men to the careful obedience and observance of God’s laws. “Fear God, and keep his commandments; for God will bring every work into judgment, and every secret thing, whether it be good, or whether it be evil.”
Can we be negligent of our lives and actions,
when we consider that all the passages of our lives
are upon record, and that there is a most exact register kept of them, written in indelible characters,
with “a pen of iron., and the point of a diamond?”
as the expression is, (
Did men seriously believe these things, and were they affected with them as they ought, they could not but have a wonderful effect upon their lives, to make us more watchful over our ways, and to tread every step of our lives more warily. We could not commit iniquity with so much greediness and pleasure, and “rush into sin, as the horse rusheth into battle,” without any fear or consideration, were we verily persuaded, that every evil action that we do in this life, will be matter of charge and accusation in the day of judgment.
Therefore, when we are doing any thing, we should ask ourselves, will not this also come into judgment? When we are engaged in any wicked design, or vicious course, we should consider, with what face will this act of violence and oppression, of fraud and cozenage, of filthy lewdness and brutish intemperance, appear at the great day? How will it look when “God shall arise to judgment?” When we are careless and remiss, slight and superficial in the service of God, and the duties of his worship, we should remember that God takes notice of all this, and we must give an account to him for the manner, as well as the matter of our actions.
If the actions of our lives were transient, and the
consequence of them were over so soon as they are
done, and no memorial of them would remain here
after; if they would die with us, and never rise up
More particularly, the consideration of this should have an influence upon us, more especially, to these purposes.
1. To make us afraid of lesser sins, as well as greater, because those also, as well as these, will come into judgment; and we should not esteem any thing little, which God shall think fit to take into consideration, and to bring upon the stage at the great day.
2. The consideration of this should likewise deter
us from secret sins. We are apt to think, that if we
can but sin in secret, and hide what we do from the
eyes of men, we are secure and safe enough: but,
alas! our great danger is not from men, but God;
not now, but hereafter. We are now very solicitous
to conceal our wickedness, that we may avoid
shame, and escape punishment from men: but God
will one day produce all our secret sins, and bring
them forth into the light, for all our studious concealment of them now. Now we are afraid of the
eye of men, and therefore choose secrecy, that
we may commit our sins privately and unseen. Vain
man! the day is at hand, when all thy secret lewdness and fraud will be brought upon the public stage
of the world, and be matter of public infamy to
thee, and an everlasting reproach that can never be
wiped off; and though thou now coverest thy transgression as Adam, and hidest thine iniquity in thy
bosom, yet the time is coming, when all thy secret
wickedness shall be exposed to the view of angels
and men: and then, sinner, what wilt thou do, when
3. This should likewise dispose us to great sincerity in all our words and actions, and make us always to speak as we think, to perform what we promise and profess, and in all things to be what we would seem to be, since there is a day coming when “the secrets of all hearts shall be disclosed,” and every mask of hypocrisy and dissimulation shall be plucked off, and our most close and cunning designs shall be brought into the open light. In that great day of revelation, nothing will be matter of comfort and rejoicing to us, but “the testimony of our consciences, that, in all simplicity, and godly sincerity, we have had our conversation in the world.”
4. This should make us faithfully to improve all the talents and opportunities which God affords to us; because we are but stewards, and must give an account of them. We are apt to covet great wealth, and to aspire after great places and power; but do we consider what it is that we so eagerly desire and pursue? All this will but bring upon us the burden of a greater and heavier account, if we do not improve these talents and advantages to the end for which they were given, to relieve the wants of the poor and miserable, and to serve the great ends of religion and virtue; and if we fail herein, a dreadful account will be exacted of us, and we shall wish that we had been the poorest and meanest, the most ignorant and unlearned persons in the world.
5. This should restrain us from uncharitable censures of others. “Thou art therefore inexcusable,
O man, whosoever thou art, that judgest another:
for thinkest thou that thou shalt escape the judgment of God?” as the apostle reasons, (
6. This may help to support us under the unjust
censures and reproaches of men. If we be innocent,
God will one day “bring forth our righteousness as
the light, and our judgment as the noon-day.” “With
me, (saith Paul,
Lastly, This will teach us not to measure our condition by the good opinion which others have of us; but by the law of God, which will be the standard and measure of our judgment. He will consider every thing exactly, and weigh all the circumstances of our case, and make all the allowances that equity requires. Men can but judge according to appearance: but the judgment of God will be according to truth; therefore we should above all “labour to be accepted of him in that day,”
For we must all appear before the judgment-seat of Christ,
that every one may receive the things done in his body, according to that he
hath done, whether it be good or bad.—
I PROCEED to the fourth and last proposition contained in the text; viz. That at the day of judgment, sentence shall be passed upon men according to the nature and quality of their actions done in this world, whether good or evil. The reward of happiness or misery, which men shall be sentenced to at that day, shall bear a proportion to the good or evil which they have done in this life.
In the prosecution of this argument, I shall inquire into these two things:
First, What proportion the rewards of the next world shall bear to the actions of men in this life.
Secondly, The grounds and reasons of it. And then make some application of this truth to the consciences of men.
First, What proportion the rewards of the next
world shall bear to the actions of men in this life. I
mean, whether the rewards of the next life shall
only be proportioned to the kind and quality of our
actions considered in general, as good or evil; that
is, that good men shall be rewarded with everlasting glory and happiness, and wicked men with eternal
I. It is clear, and out of all controversy, that men
shall be rewarded according to the quality and
kind of their actions; good shall be rewarded to
the good, and evil to the evil. And this is the constant tenor of the Bible. (
II. That the rewards and recompences of the next world shall likewise bear a proportion to the degrees of good or evil which we have done in this life, though it hath been controverted, seems also to be sufficiently clear from Scripture. And to this purpose, I shall,
1. Produce such texts as will fully prove it.
2. Answer the grounds of the contrary opinion.
1. The Scripture doth plainly assert, that the rewards of the next life will bear a proportion not only to the kind and quality of our actions, but to the degree of them; that good men shall receive a reward proportionable to the degree of their holiness and obedience, of their service and sufferings for God; and that the torments of the wicked shall be greater or less, according to the degree and aggravation of their sins.
(1.) As for good men: that the reward that shall
be bestowed upon them shall bear a proportion to
the degree of their service and sufferings for God.
This seems to be intimated in those metaphorical
expressions used by the prophet Daniel: (
(2.) It is likewise as plain from Scripture, that the
punishment and torment of wicked men will be abated or increased proportionably
to the degree and aggravation of their sins. Upon this account our Saviour threatens those who continue impenitent under
the gospel, with more heavy and dreadful punish-,
merits, and tells us, that in the day of judgment
their condition shall be far worse than theirs of Tyre
and Sidon, of Sodom and Gomorrah. (
So that it seems very evident from Scripture,
that the degree of happiness or misery which men
shall be sentenced to in the next world, shall be correspondent to the degree of good or evil which they
have done in this world; and I can hardly imagine
Second place, briefly examine the grounds of the contrary opinion; which, though they do but immediately strike at the degrees of glory and happiness, yet, by a parity of reason and consequence, they likewise overthrow the degrees of punishment; and they are these two:
I. They say, that the merits of Christ, by which eternal life and happiness is purchased for us, are equal to all those who have any interest in them, and are of value sufficient to purchase the highest degree of glory for them; and the meritorious cause being the same, there is no reason to imagine any difference of degrees in the effect.
Answer.—The weakness of this objection, how
specious soever it may appear, will be evident to
any one that considers, that eternal life and happiness doth not accrue to us by way of necessary and
natural result from the merit of Christ’s obedience
and sufferings, but of voluntary compact and agreement, and therefore is only available so far as it
pleased God the Father and him that it should be.
Now the Scripture hath declared, that “Christ is
the author of eternal salvation to them that believe
and obey him:” but it hath declared likewise, that,
according to the degrees of our holiness and obedience, shall be the degrees of our happiness;
because the happiness which Christ hath purchased
for us, is not bestowed upon us but upon certain
terms and conditions to be performed on our part,
upon the performance whereof, and the degree of
II. The other objection is from the parable of the
labourers in the vineyard, (
Second thing I proposed to inquire into, viz. The grounds and reasons of this, why the rewards which shall be distributed at the day of judgment, shall bear a proportion to the good or evil which men have done in this life? And,
1. That they shall be correspondent to the nature
and quality of our actions, the justice and equity
of the Divine providence doth plainly require. For
justice is to give to every one that which of due
belongs to him: now of equity it belongs to them
that do well, that it should go well with them; and
2. That the rewards of the next life should bear
a proportion to the degree of the good or evil done
by us in this life, is clearly founded in the equity and
reasonableness of the thing; it being very much for
the encouragement of holiness and goodness, to be
assured, that whatever we do for God now will be
fully considered and rewarded hereafter; that he
will take notice of the least service that we do for
him, and that every degree of grace and holiness
shall be crowned with an answerable degree of
glory and happiness. And so, on the other hand,
it tends very much to discountenance sin, and to
keep men from running to the height of impiety; to
consider that every sin will aggravate their misery,
and that every degree of wickedness will add to the
weight of their torment; and that though they be “children of wrath” already, yet, by adding
“iniquity to transgression, they may cause the
“wrath
of God and his jealousy to smoke against them,”
and bring more curses upon themselves, and
And, indeed, in the nature of the thing, it cannot be otherwise; but that the better and more holy any man is, the more capable he should be of happiness, and the more disposed for the enjoyment of God; and the more wicked any man is, the more he should exasperate his own conscience, and awaken those furies which rage in his breast. “He treasures up” more “wrath against the day of wrath,” and piles up more fuel for everlasting burnings. The torments of hell are in Scripture compared to fire; now the more fuel and greater store of combustible matter is cast into it, the more fierce and raging it must be.
I have done with the explication, and shall now apply what hath been delivered:
I. If sentence shall be passed at the great day according to
the good or bad actions of men, this shews us what should be the great care of
every man in this life—to attend to the nature and quality of our actions, and
to observe that difference between them in our practice now, which our Judge
will certainly make in the sentence which he will
pass upon them at the great day. And yet, so blind
and mistaken is the greatest part of the world, that
they make this the least part of their care and business. Men are generally very solicitous to be rich
and great, and to be in a healthful and prosperous
condition, and do with all possible care seek to
avoid sickness, and poverty, and meanness: but
how few are concerned to be virtuous and good,
and to avoid wickedness and vice! And yet these
moral differences of men at the day of judgment
will only be taken into consideration; other things
II. The consideration of this, may comfort good
men under the promiscuous dispensations of God’s providence in this world. Now all things generally
happen alike, and “there is the same event to the
righteous and to the wicked:” but things will not be
always thus. Have but a little patience, and the justice of God’s providence, which is now under a cloud,
will clear up; the day is coming, which will make
a wide and vast difference between good and bad
men, “between those that serve God, and those
that serve him not; those that swear, and those that
fear an oath;” between the lewd and the chaste, the
sober and debauched, the meek of the earth and
the murderers; between the proud and the humble, the just and the oppressors; between those
Now the difference is frequently on the wrong side; good men suffer and are afflicted, the wicked flourish and are prosperous: but “go into the sanctuary of God, and there thou shalt see their end.” Let us but look a little before us, beyond “the things which are seen, and are but temporal, unto the things which are not seen, and are eternal,” and we shall see all things straight; that the end of the wicked, who flourished in this world, is to be destroyed for ever; and that the righteous, who were so distressed and afflicted in this world, “shall enter into rest and joy: when the days of refreshing shall come from the presence of the Lord, these shall be comforted, and the other tormented.”
III. If the reward of the next life shall bear a
proportion to the degrees of good or evil, which we
have done in this world, then, on the one hand, here
is matter of great comfort and encouragement to us
in the ways of holiness and obedience. This is a
mighty argument to good men “to grow in grace,”
and to press forward toward perfection, “to be
steadfast, and unmoveable, and abundant in the work
of the Lord, because they know that their labour
shall not be in vain in the Lord;” but that, according to the degree of our service and obedience, of
our virtue and goodness, shall be the degree of our
glory and happiness. We serve a good Master, who
will consider every thing that we do for him; “who
is not unrighteous, to forget our work and labour
of love,” and will not let the least service pass un
rewarded. Let us not then content ourselves with
any low degree of goodness; but be continually
So that there is no reason why a good man,
when he is once come to this, that, by the grace
and assistance of God, he can refrain from
gross sins, and resist the temptations to them,
and perform the great duties of religion, why he
should, with Esau, sit down and say, “I have
enough,” I have so much as will carry me to heaven, and I desire no more. It is a sad presage of
apostacy, to stand still in religion. He that once
stops, the next thing is to look back. This is the
remedy which St. Peter prescribes against apostasy: (2 Pet. iii. 18.) “Take heed, lest ye fall from
your own steadfastness;” and then it follows, “but
grow in grace, and in the knowledge of our Lord
and Saviour Jesus Christ.” The best remedy against
apostacy, is growth in goodness. It is a rule in
policy, that an ambitious man should never stay
at any step of preferment, till he come at the
top, because it is some security to be in motion.
Our ascent to heaven is steep and narrow, and
Let us therefore press after the highest degree of virtue and holiness, and labour to be as good as we can in this world, that in the next our happiness may be the greater; that when the day of recompence shall come, we may receive an ample reward, and God the righteous judge may set a bright and glorious crown upon our heads.
We ought likewise to consider, that if any man can be content only to be saved, and desire no more but just to get to heaven, that such a degree of holiness and virtue, as will save a man that can attain no more, will perhaps not save that man who lazily rests in the lowest degree, and desires no more. To be least in the kingdom of God, is next to being shut out of it. It is not to be expected that God should bestow heaven and happiness upon those who are so indifferent about it, as to desire heaven for no other reason, but because they would not go to hell. Men must not think to drive so near and hard a bargain, in so desirable and advantageous a purchase.
And then, on the other hand, it is matter of great
terror to great sinners. “The wages of” every “sin
is death,” eternal death; and every degree of hell
and damnation is dreadful: but there are sins more
heinous in themselves, and some that are attended
with heavier aggravations in some persons; these
do inflame hell, and heat that furnace seven times
hotter. There are some moderate sinners in comparison; these shall have a moderate doom, and a
cooler hell; but there are others who are extravagant and enormous sinners, that “drink up iniquity, as the ox drinks up water;” that “let themselves
But of that day and that hour knoweth no man, no not the
angels which are in heaven, neither the Son,
but the Father. Take ye heed, watch and pray; for
ye know not when the time is.—
THESE words are spoken by our Saviour of the day
of judgment; for though, in this chapter, as likewise
in the 24th of St. Matthew, and the 21st of St.
Luke, which are parallel to it, our Saviour discourseth very particularly and largely concerning
the eminent appearance of his power and justice in
the destruction of Jerusalem, which may, perhaps,
sometimes in Scripture be called “his coming;” yet
it is plain, likewise, that he discourseth there concerning his coming to judgment at the end of the
world. For we find, in the 24th of St. Matthew,
that, after our Saviour had foretold his disciples of
the utter ruin of Jerusalem, they came afterwards to
him, to inquire more particularly about it: (
The reason of their joining these two questions together, seems to be this, (as is very probable from many texts of the New Testament) viz. that the apostles did think (and our Saviour permitted them for a long time to remain under this mistake) that the end of the world, and the general judgment, would be presently after the destruction of Jerusalem.
Now to this second question of theirs, concerning
the end of the world, and our Saviour’s coming to
judgment, he gives an answer in the latter part of
that chapter: (
Now by that day and hour is meant that famous and terrible time of the general judgment of the world, which St. Peter calls, by way of eminency, “the day of the Lord:” (2 Pet. iii. 10.) “The day of the Lord will come as a thief in the night;” that is, it will surprise men suddenly and unexpectedly, because no man can tell when it will be; it will steal upon the world, as a thief does into a house by night. “But of that day and hour knoweth no man, no not the angels which are in heaven, neither the Son, but the Father. Take ye heed, watch and pray; for ye know not when the time is.”
Having thus cleared all difficulties concerning the general meaning of the text, that it is to be understood of the day of judgment, and not, as some learned men have thought, of the destruction of Jerusalem; I shall now consider the words more particularly, and they contain in them these two things:
First, The uncertainty of the day of judgment as to us, and all other creatures. “But of that day and hour knoweth no man, no not the angels of heaven, neither the Son, but the Father.”
Secondly, That the consideration of the uncertainty of the time, should make us very careful to
be always prepared for it. “Take ye heed, watch
First, Our Saviour here declares the uncertainty of the time, as to us and all creatures, when the general judgment shall be. And to express this the more emphatically, he tells us,
1. That God only knows it. “Of that day and hour, οὐδεὶς οἶδεν, εἰ μὴ ὁ Πατὴρ, none knows, but the Father,” For though we translate it, “no man,” yet in the Greek it is more general, “none knows but the Father, (that is) God only.” For the word Father is several times in the New Testament not used personally, in way of distinction from the Son and the Holy Ghost; but signifies the Deity, the Father being fons et principium Deitatis, “the fountain and principle of the Deity.”
“Of that day and hour;” the word ὥρα is not here
to be taken strictly for the measure of time, commonly called a hour; this were
to make our Saviour’s expression very flat, after he had denied
that the day is known, to deny that they know
the hour; for if they do not know the clay, much
less the hour. Now in these kind of speeches, the
expression ought to rise, and that which is most
emphatical ought to be said in the last place; so
that it should rather have been, “they know not the
hour, no, nor the day;” but ὥρα here does undoubtedly signify the appointed season or time; and so
the four seasons of the year are by the Greeks
called ὥραι; and in this sense the word is most certainly used by the evangelist St. John: (
2. He excludes from the knowledge of it, those who were most likely to know it, if God had not absolutely reserved it to himself. “Of that day and hour knows none, no, not the angels, neither the Son.”
(1.) “Not the angels, which are in heaven;”
though they be creatures of so perfect a knowledge,
though they be the ministers of God, and do continually attend upon him, and behold his face, and
understand much more of the works of God, and
his providence, in regard to the affairs of the world,
than we that live here below in so much error and
ignorance, that “dwell in houses of clay, whose
foundations are in the dust:” yet the particular
time, when God will judge the world, he hath reserved as a secret to himself,
and not communicated it so much as to the angels, who are designed to wait upon
the great Judge of the world, and to make up his train in that solemnity. So our
Saviour tells us, (
But this is not only hid from “the angels,” but
which is yet more, from the Son himself. “Of that
day and hour knows none, no, not the angels which
are in heaven, neither the Son.” This seems strange
indeed, that the Son of God, who came from
the bosom of his Father, and therefore is more
Some, and those of no small account, have understood these words, as if our Saviour only in
tended to put off his disciples from a more particular inquiry about this matter; not that he was
ignorant of the day of judgment, but that he did
not know it so as to reveal it to them: which is by
no means to be admitted, not only because it looks
too like the equivocation of the Jesuits, but likewise
because the same may be said of the angels; since
it is no otherwise denied of the angels, that they
know this time, than it is of the Son. Others say,
that his human nature was not ignorant of the day
of judgment, but that it did not know this of itself,
but by virtue of its union with the Divine nature.
But our Saviour absolutely says, that the Son did
not know it. And therefore others more reasonably
have distinguished between his human nature and
Divine; and though as God he could not be ignorant of any thing, yet his human understanding
did
And this I think may be sufficient for the clearing of this difficulty, concerning the Son’s not knowing the particular time which God had appointed for judging the world: and if he did not know it, it is surely no reflection upon his disciples if they were ignorant of it, or mistaken about it. Their infallibility was only in things that were revealed to them, but cannot be imagined to extend to things not revealed.—And thus I have done with the first thing, namely, the uncertainty of the time of the general judgment, as to all but God only. “Of that day and hour knoweth none, no, not the angels which are in heaven, neither the Son, but the Father.” I proceed now to the
Second thing, which I mainly intended, viz. That the consideration of the uncertainty of the time should make us very careful to be always prepared for it. “Take ye heed, watch and pray; for ye know not when the time is.” In which words we have,
First, A general caution; “Take ye heed.” Look to it, that ye be not surprised and overtaken by that time. The time being so uncertain, they were always in danger.
Secondly, More particular directions how they should demean themselves in this case. And our Saviour directs to two things, vigilancy and prayer; “Watch and pray.”
Thirdly, There is a reason added to enforce this care and diligence, from the uncertainty of the time as to us: “For ye know not when the time is,”
From whence I shall observe, by the way, the
great goodness of God to us, and his singular care
of us. That, as he is gracious and merciful to us,
in giving us the knowledge of those things which
are necessary and useful for us to know; so no less
in keeping us ignorant of other things, which are
not only not necessary for us to know, but which
it would be very much to our harm and prejudice,
to have the knowledge of them communicated to
us. God hath acquainted us with whatever is necessary to direct and excite us to our duty; but
he hath purposely concealed from us those things,
which might tend to make us slothful and careless,
negligent and remiss in it. He hath not acquainted
us with the secrets of his decrees and providence;
but hath reserved these in his own power; because
it would be really to our disadvantage to have the
knowledge of them. If we knew all events before
hand, and how and when all things would happen,
we should be too much concerned about some things,
and too little about others; and therefore God hath,
in great wisdom and goodness, afforded us the
knowledge of those things which are most proper
and useful for us, whereby we may be instructed
in our duty, and encouraged and stirred up to it.
(
So that God is very good to us, both in revealing some things to us, and in hiding other things from us; particularly those things which we are speaking of, concerning the time of the end of the world, and the judgment of the great day. Which, did men certainly know to be so far off, as it really was in our Saviour’s time, and may perhaps now be, it would very much abate the force and awe of it upon the minds of men; for then men would think themselves safe, till death should remove them out of the world. But when, for any thing we know, the general judgment of the world may overtake us the next moment; this consideration gives a great deal of weight to all the rest, and is apt to strike a particular terror into men. What man would not be afraid to offend, if he did not know but that the next moment he should be brought to his trial, be fore a severe and impartial judge? So that, for this reason, God hath in great kindness to us concealed this matter from us, and, like a wise and good father, instead of gratifying our curiosity, hath consulted our real benefit and advantage.
Besides this, that it is always useful to the world
to be kept in awe by the continual danger and terror of an approaching judgment, there seems to
have been a more particular reason why our Saviour
would have the disciples and first Christians ignorant of this thing; for which reason he discoursed
so to them concerning it, as that they might rather
apprehend, that the end of all things was at hand,
and might probably happen in their time. And
thus it seems his disciples understood his speech
concerning St. John, as if he should not die till our
And it was no inconvenience at all, that the
apostles and first Christians had this apprehension
of the nearness of that time; for no consideration
could be more forcible to keep them steadfast in their
profession, and to fortify them against sufferings,
than a persuasion of the approach of that day, where
in those who suffered for Christ should be so gloriously rewarded; and those who, for fear of suffering, fell off from him, should be so terribly punished.
And nothing could be more proper and powerful,
to wean their affections from the love of this world,
and to make them willing to part with any thing
in it, than to apprehend that there would shortly
be an end of it, and then all the enjoyments of it
would signify nothing. So that their ignorance in
And it will be in all ages to the end of the world, a good argument to men to vigilance and constant preparation; because, if they be remiss and careless, the great Judge of the world may “come in a day that they think not of, and at an hour when they are not aware.”—But to return to the particulars I propounded to speak to from the words.
First, Here is a general caution, “Take ye heed;” look heed fully to it, that ye be not surprised and overtaken by that time: for, being uncertain when it will happen, ye are always in danger. But, because this general caution is only premised by our Saviour, to make way for the more particular directions, therefore I shall not insist upon this, but in the second place proceed to them. And they are these two, “Watch and pray.”
I. Vigilancy, which is a large duty, and comprehends under it the whole care of a Christian life; all
that watchfulness and preparation which we ought
to use, that we be not surprised by that terrible
day; that we be not found in such a condition, as
slothful and negligent servants use to be in, when
their lord comes suddenly upon them, and finds
all things in confusion and disorder. And to this
our Saviour alludes several times in his exhortations
to watchfulness: (
It would be a large work to descend to all particulars, whereby we should express our care and vigilance. I shall mention but a few, but such as will comprehend most others under them.
1. We should resolve, without delay, to put ourselves into that state and condition, in which we
may not be afraid judgment should find us. It is
to be feared, that a great part of mankind are in
that loose and negligent posture, in the time of their
health and prosperity, in which, if the great Judge
of the world should surprise them, and bring them
to a speedy trial, it would go ill with them; their
Nay, those who do in some measure and degree
mind religion, how few of them live under “the
powers of the world to come,” have “their loins
girded about, and their lamps burning;” and are
habitually so prepared, as if they were in a continual
expectation of the coming of their Lord? So that,
in the secure and negligent posture that most men
live, even the better sort of men, if judgment should
overtake them, how few could be saved? For this
cause “God is long-suffering to men, because he is
not willing that any should perish, but that all should
come to repentance.” And if he should not by his
merciful providence awaken many men to consideration and care of themselves, and, by some great
affliction, or long sickness, put men upon serious
thoughts, and give them the space and opportunity
to recollect themselves, to make up their accounts,
and so make their peace with God, and to put themselves into a better posture for another world, than
But this patience of God will not always last; but “the day of the Lord will come as a thief in the night,” and will surprise the careless world all at once, and give them no time to trim up their lamps, and to get oil, if they be not provided already; but in an instant the door will be shut against them, and they shall never enter into the kingdom of God. This day hath not yet happened; but it will certainly come, and, as our Saviour says, “will come as a snare upon all them that dwell upon the face of the whole earth.” And “blessed is that servant, whom his lord when he comes shall find ready.”
So that our first care must be, to get out of this dangerous state of sin and security, “to break off our sins by repentance,” that we may be capable of the mercy of God, and at peace with him, before he comes to execute judgment upon the world; for, till this be done, we are every moment in danger; and if death or judgment should overtake us in this impenitent state, we are lost beyond recovery.
2. After this great work of repentance is over,
we should be very careful how we contract any new
guilt, by returning to our former sins, or by the
gross neglect of any part of our duty. A true and
sincere repentance will put us into a safe condition;
but then we must take heed, that we do not repent
of our repentance, and bring ourselves into danger
again, by starting aside from those good resolutions,
which we had so solemnly taken up. For every
deliberate and presumptuous sin that we are guilty
of after our repentance, does endanger our state, and
3. Let us neglect no opportunity of doing good, but always be employing ourselves, either in acts of religion and piety towards God, or of righteousness and charity towards men, or in such acts as are subordinate to religion; I mean the works of a lawful calling, in which, if we demean ourselves with diligence and good conscience, we may be said to serve God, and to live in his fear, because we are governed by the rules of religion, all the while we are about our worldly business, and providing for the necessities of this life in an honest and industrious way.
More particularly we should strictly charge ourselves, according to our estate and opportunities,
to be very much in the works of mercy and charity;
remembering that our Saviour hath represented this
as a special matter of inquiry at the judgment of the
great day, how we have acquitted and discharged
4. We should often review our lives, and call ourselves to a strict account of our actions, that, judging ourselves, we may not be judged and condemned by the Lord. This frequent examination of ourselves, will give us to understand our errors and miscarriages; which, if we seriously consider, must needs prompt us to repentance, and engage us in purposes and resolutions of amendment. And the practice of this is certainly the best way to keep our accounts clear, and to prevent that horrible confusion which we shall be in, if judgment should surprise us unawares, when we have the guilt of great and manifold sins unrepented of lying upon our consciences, like a heavy weight, ready to sink us into eternal perdition. Besides that, this strict and frequent examination of our actions, will be an excellent means to make us more careful for the future to avoid those faults and miscarriages which we have observed in ourselves before. We should be ashamed to fall into those errors again, for which we have so lately and severely censured and condemned ourselves.
5. Another part of our preparation for the coming
of our Lord, is, a humble trust and confidence in
the virtue of his death and passion, as the only meritorious cause of the
remission of our sins, and the reward of eternal life. Though we be regenerated
and renewed by the Holy Ghost, and, by the assistance of God’s grace, enabled to perform works of
righteousness, and, as is said of Zachary and Elizabeth, “to live in all the commandments and ordinances of the Lord blameless;” that is, in the general
course of our lives, to yield a sincere obedience to the laws of God: yet,
because in many things we offend, and our best righteousness is very imperfect,
and falls extremely short of that exact and strict duty which the law of God
requires; and if it were perfect, our obedience for the future could make no
reparation to the justice of God for past sins and transgressions; therefore, we
cannot hope for our own righteousness to be justified and accepted with God, and
upon the merit of it to have our sins pardoned, much less to be rewarded with
eternal life. God, indeed, of his infinite mercy is pleased, upon our
repentance, to pardon our sins past, and upon our sincere obedience to give us
eternal life; and without these qualifications we shall never be made partakers
of these blessings; except we repent, our sins shall not be forgiven us, and
“without holiness no man shall see the Lord.” But then, it is not for the merit
of our repentance and righteousness, that these blessings are conferred upon us,
but for the meritorious obedience and sufferings of our blessed Saviour: that
most acceptable sacrifice of himself, which he offered to God in our stead, and
in our behalf, hath purchased and procured these benefits for us; and “we are
accepted in his beloved Son,”
6. And lastly, To awaken and maintain this vigilancy and care, we should often represent to our
minds the judgment of the great day, which will
certainly come, though we know not the time of it.
And if any consideration in the world will make
men watchful and diligent, certainly this will, that
the judgment of God continually hangs over them,
And this want of faith, in both senses, we owe in a great measure to popery; which, by its artificial ways of falsehood and perjury (which, when they have to deal with heretics, they have upon solemn occasions declared lawful), hath not only weakened, but even destroyed the credit of mankind with one another, as we find of late by sad experience. And as for infidelity in religion, they have not only given great occasion to it, by the monstrous absurdities they have brought into religion; and, by overstraining the faith of men in some parts of it, have brought them to a disbelief of the whole; as is at this day too visible in many of the most knowing persons of their communion, both in France and Italy: but besides this, they have, in their writings, to gain men to a dependance upon, and submission to, the infallibility of their church, undermined the foundations of religion, and industriously endeavoured to bring men to scepticism and infidelity; hoping that, when they have made men of no religion, they will be fit for theirs, which in too many respects is next to none; and in some, worse.
But whether the judgment of the great clay be near at hand, or
farther off, God alone knows; this is certain, that God hath in great mercy
delayed it for a long time, because “he is not willing that any should perish,
but that all should come to repentance.” And it is no less certain, that it may come
at any time, and will come when men least expect
it; when the world is in great security, and very
little apprehensive of the nearness and danger of it;
which is reason and argument enough to continual
care and vigilancy: for it may come the next hour,
This is the first direction our Saviour gives us; continual vigilancy and watchfulness over ourselves in general.
The second direction is more particular, and that is, prayer; “Take ye heed, watch and pray.” And the practice of this duty of prayer will be of great advantage to us upon these two accounts:
1. As it tends to awaken and excite our care and diligence in the business of religion.
2. As it is, if sincerely performed, effectual to engage the Divine blessing and assistance to second our care and endeavours, and to secure them from miscarriage.
1. It is very apt to awaken and excite our care
and diligence in the business of religion. For whenever we heartily beg of God to assist us by his grace
to any thing that is good, we mind ourselves of our
own duty; and both reason and Scripture will tell
2. If we use our sincere endeavours for the effecting of what we pray for, prayer is the most effectual
means to engage the Divine blessing and assistance
to second our endeavours, and to secure them from
miscarriage. And, without the aid of God’s grace,
and his blessing upon our endeavours, they will all
be ineffectual, and signify nothing; we shall not be
able so much as to “watch one hour.” If God be
not with us, “the watchman waketh but in vain:”
for “the way of man is not in himself; it is not in
man that walketh to direct his steps.” It is necessary, therefore, that we continually implore the
Divine grace, and that we do not rely upon our own,
strength, and the fickleness and uncertainty of our
own resolutions, according to the wise advice of
Solomon; (
And, to this purpose, we have all the encouragement which the assurance of the Divine goodness,
and the security of his never-failing promise can
give us. It is but asking and receiving. So St.
James tells us, speaking of this heavenly wisdom to
direct us in our Christian course, so as we may be “perfect and entire, wanting nothing.” (
Third and last part of the text, which is the reason which our Saviour here adds to enforce our
care and diligence in a matter of so great concernment, viz. the uncertainty, as to us, of the particular time when this day of judgment will be:
“ye
know not when the time is.” Therefore we should
always be in expectation of it, always in a readiness and preparation for it. The certainty of the
thing, and that God hath appointed and deter
mined “a time, in which he will judge the world
in righteousness,” though we were sure this day
were far off, ought, in all reason, to make us very
watchful over ourselves, and very careful of all our
actions, very strict and conscientious in the discharge and performance of every part of our duty.
If there were no more but this, that we must one
day be called to a strict account for all the actions
of our lives, and receive the just recompence of
them, and according to the nature and quality of
them be sentenced to eternal happiness, or ever
lasting misery; this alone were a mighty argument.
But it adds a great deal of awe and force to this argument, to consider, that, for aught we know to the contrary, this judgment may surprise us at any time; that this very night we may be awakened by the sound of that mighty trumpet, which shall pierce the ears of all the world, and summon the living and the dead to judgment. And God, who is the lover of souls, and desirous to save us any ways, by hope and by fear, by his mercies and by his corrections, by our knowledge and by our ignorance, hath purposely concealed from us the time of his coining to judgment, to the end we may always be prepared, and that we might continually stand in awe of it; and for fear our Lord should come upon us unawares, might always be in a posture to receive him.
And whatever the secure part of mankind may
think, who “put far from them the evil day,” how
careless and confident soever they may be, it would
for all that be a terrible thing to them, all on the
sudden, to “see the Son of man coming in the
But this possibly may not be our case; this dreadful day may not come in our days; and yet it is madness to run a venture in a matter of such moment: but if it should not, I must tell you, that the case of a dying sinner is not much different, who hath neglected God and religion in his life-time, and would never think of betaking himself to him, or making any submission, till his justice be ready to cut him off. And how secure and careless soever sinners may be now, no man knows how soon he may be reduced to the very last opportunity of making his peace with God, and may be brought into those sad and miserable straits, that no man that is in his wits would be in for all the world: that he may have nothing left that can give him the least hope of being saved from eternal perdition, but a sudden and confused, and, in all probability, an ineffectual repentance; nothing but this one plank to trust to, which it is ten thousand to one whether it ever bring him to shore.
Therefore be wise, sinner, in time, and seize upon the present opportunities of life, and improve them with all thy might, with all possible care and diligence, lest judgment find thee unprepared; or in case God, in mercy to the world, should delay it yet longer, lest death seize upon thee careless and unprovided. And when that is once in view, it is but very little that can be done by way of preparation: for as “there is no counsel, nor wisdom, no work nor device in the grave,” whither we must go; so there is very little when we are come near to it; and therefore, “blessed is that servant, whom his Lord, when he cometh, shall find watching,”
For if we believe that Jesus died, and rose again,
even so them also which sleep in Jesus will God
bring with him.—
THE words which I have read are an argument of
the blessed resurrection of good men to eternal life,
grounded upon the resurrection of Christ. In the
verse before the apostle comforts Christians, concerning their brethren that were already departed
in the faith of Christ, that there was no reason why
they should so immoderately grieve for them. “But
I would not have you ignorant, brethren, concerning them which are asleep, that ye sorrow not, even
as others that have no hope;” that is, as the heathens do, who mourn for their dead friends in so
grievous a manner, as if they were utterly extinguished by death, and they had no imagination of
any life beyond this. And thus we find the apostle
elsewhere describing the state of the heathen world:
(
But Christians should not mourn for their deceased friends as the heathen were wont to do, who
had no hope of a better life; because Christians
profess to believe that Christ is risen from the dead,
and ascended into heaven: “for if we believe that
There are two things to be explained in the words before we come to consider the matter of them:
First, What is meant by those that sleep in Jesus.
Secondly, What by God’s bringing them with him.
First, What is meant by those that sleep in
Jesus. Sleep is a metaphor used for death by all
sorts of writers, profane and sacred; and by the
ancient Christians, the place of burial was called
κοιμητήριον, that is, “a sleeping-place.” This metaphor is sometimes applied
to the death of the wicked, but most frequently used of the death of the
righteous, because to them it is truly a rest. And so the prophet, speaking of
the death of the righteous, calls it: (
And the death of the righteous is very fitly called
a sleep, both as it is a rest from labour and pain: “Blessed are the dead which die in the Lord, for
they rest from their labour;” (
But why is the death of good men called a sleeping in Jesus? διὰ Ἰησοῦ,
“for Jesus sake;” which
may seem to have some particular relation to those
who died martyrs for Christ; as some likewise understand that text, (
And it is observable, that, in the phrase and style of the New Testament, we are said to die all in and with Christ; to be in him, and to live in him, and to walk in him, by our sanctification and obedience; to die with him, by the mortification of our lusts; to rise with him, by our renovation to a new life; to ascend with him into heaven, and to have our life hid with Christ in God, by our heavenly affections and hopes; and, by death, to sleep in him.
But before I pass over this phrase of sleeping in
Jesus, there is one difficulty more about the sleep
of the soul, which seems to be countenanced from
this text: “Those that sleep in Jesus, shall God
with him; as if the apostle spake here of the
But this opinion, or rather dream, concerning the sleep of the soul from the time of death, that is, from the time of the separation of the soul from the body till the general resurrection, may be effectually confuted these two ways:
1. By taking away the ground of it: and,
2. By producing several texts of Scripture, which are utterly inconsistent with it. And this I shall the rather do, because some men have taken a great deal of pains to establish and prove this opinion; though I confess I do not well understand to what end, because there is as little comfort as truth in it.
1. By taking away the only ground that I know
of, of this opinion; and that is, from the frequent
metaphor and resemblance in Scripture of death to
2. I shall shew, that this opinion of the sleep of
the soul is utterly inconsistent with several passages of Scripture, which plainly suppose the contrary; as (
Secondly, What is here meant by God’s bringing
with him those “that sleep in Jesus?” In general
these words signify a blessed resurrection, as may be
seen by the opposition: “If we believe that Jesus
died, and rose again; even so them also that sleep in
Jesus shall God bring with him.” Whereto Christ’s death is opposed our sleeping in Jesus; and, to his
resurrection, God’s bringing us with him; that is,
his raising us out of the grave to accompany him
at his coming. But the meaning of this expression
will best appear, by considering what follows after
the text: “for this we say by the word of the Lord,”
that is, by special revelation, “that we that are alive,
and remain, at the coming of the Lord, shall not
prevent them that are asleep;” that is, we shall not
be taken up into heaven, before the saints who are
already dead shall be raised; but thus it shall be: “The Lord himself shall descend from heaven with
a shout, and the voice of an archangel, and with
the trump of God, and the dead in Christ shall rise
first; then we, which are alive and remain, shall be
caught up together with them in the clouds, to meet
the Lord in the air.” The plain meaning of all
which is, that first the dead in Christ shall be raised
and taken up to him in the air, to accompany him at
his corning, and thus he shall bring them with him;
and then those, which are alive at his coming, shall
be changed and taken up likewise, “to meet the
Lord in the air.” And the same account the same
apostle gives us: (
And here I cannot but observe, that the title of
God is given to our Saviour, who is to be judge of
the world. “Them that sleep in Jesus, shall God
bring with him.” And elsewhere our apostle, speaking of this glorious appearance
and corning of Christ to judgment, calls him the great God: (
The words, thus explained, give us this observation; that it is a firm principle of the Christian religion, that those, who die in the faith of Christ, that is,
in the state of true Christianity, shall have a blessed
resurrection. “If we believe, (saith the apostle) that
Jesus died, and rose again; even so them also, that
sleep in him, shall God bring with him.” The apostle to the Hebrews reckons the
“resurrection of the
dead, “among the principles of the doctrine of Christ.
(
In speaking to this observation, I shall do these three things:
First, I shall shew what it is to die in the faith of Christ, or in the state of a true Christian, which is here called sleeping in Jesus.
Secondly, I shall shew how the death and resurrection of Christ are an argument and proof of our resurrection from the dead. And,
Thirdly, Wherein the blessedness of the resurrection of the just doth consist.
First, What it is to die in the faith of Christ, or in the state of a true Christian, which is here called sleeping in Jesus. And this imports one of these two things; either,
1. That we die in such a belief of the doctrine of
Christ, as hath been accompanied with a holy obedience
Or else, 2. That we exercise such a sincere and unfeigned repentance before death for the errors and miscarriages of our lives, as produceth a firm purpose and resolution of amending our lives, if God should be pleased to prolong and continue them. For only such a belief and profession of the Christian religion, as produceth one of these effects, doth put us into a state of grace, and give us hope of a blessed resurrection to eternal life.
The first of these effects is much to be preferred, viz. the general course and tenor of a holy life; the latter being infinitely more hazardous, by reason of the deceitfulness of our hearts, and the infinite uncertainty of a death-bed repentance.
Secondly, I shall shew how the death and resurrection of Christ are an argument and proof of our resurrection from the dead. “If we believe,” &c.
I shall shew, by and by, how the resurrection of
Christ is an argument and proof of our resurrection.
But why is his death here mentioned, as part of the
argument? “If we believe that Christ died.” The
reason is obvious; because the truth of the miracle
of his resurrection depends upon the reality of his
death; for if Christ was not really dead, then he could
not rise from the dead, and the pretence of his resurrection was a delusion and imposture: but if he
was really dead, and rose again from the dead, then
have we a firm ground for the belief of a future resurrection.
Now this cannot, in reason, be said to be done only
in appearance, and to be a mere illusion of men’s senses, as some ancient heretics pretended; because
that which may be an evasion in any case, is to be
admitted in none. For what greater evidence is
possible of any one’s rising from the dead, than the
circumstances of our Saviour’s resurrection? That
there was a great earthquake, and that the stone
was rolled away from the grave, and the grave-clothes found there, and his body gone; and that
after this he appeared and conversed so often with
so many, to whom he was well known when alive,
and entertained long discourses with them, and
did eat and drink with them, and permit them to
handle his body, and to put their fingers into the
wound of his side; and all this exactly agreeing
Now I shall shew, that the death and resurrection of Christ is a very good argument of our
resurrection. (
And that Christ intended to lay great stress upon
this argument, appears in that he foretold it so often,
as the great sign that he would give to the Jews to
convince their infidelity. (
Now the resurrection of Christ from the dead,
and, which was consequent upon it, his ascension
into heaven, does first give us satisfaction in general of another life after this, and an immortality
after death; and then of his power to raise us from
the dead, because “he raised himself;” as the
apostle argues: (
Third and last thing, viz. Wherein the blessedness of the resurrection of the just shall consist; namely, in these two things:
I. In the mighty change which shall be made in these vile and mortal bodies of ours, and the glorious qualities they shall then be invested withal. And,
II. In the consequent happiness of the whole man, of the soul and body united and purified.
I. In the mighty change which shall be made in these vile and mortal bodies of ours, and the glorious qualities which they shall then be invested withal. But wherein this glory shall consist, because it is matter of pure revelation, we must wholly rely upon Scripture for the particular account and explication of it. And there are three texts of Scripture, wherein this glorious change, which shall be made in our bodies at the resurrection, is more particularly mentioned and described. The
First is, (
Second text to this purpose is, (
The third text, and that wherein this change is
most fully and particularly described, is, (
1. By the difference between the com which is sown, and that which grows up. And,
2. By the difference of several sorts of bodies, which are all made of the same kind of matter.
1. From the difference between the corn which
is sown, and that which is grown up: (
2. The other instance is from the difference of several sorts of bodies, which are all made of the same
kind of matter, put into different forms, some more
perfect and glorious, and others less: (
And then he applies these instances to the resurrection: (
“It is sown in corruption, it is raised in incorruption.” Our bodies, as they are now, are unequally tempered, and in a perpetual flux and
change, continually tending to corruption, being
made of such contrary principles and qualities, as
by their perpetual confliction do conspire the ruin
and dissolution of it. But when they are raised
again, they shall be so tempered and refined, as to
be free from all these destructive qualities, which
threaten a change and dissolution; “they shall be
raised incorruptible,” so as not to be liable to decay
and death. The body, though it continues still
material and consists of matter, shall then partake of
the immortality of the soul to which it is united, and
be of equal duration with it. So the apostle tells
us: (
“It is sown in dishonour, it is raised in glory.” Our bodies, when they are committed to the earth, are vile offensive carcasses, and therefore we hide and bury them out of sight: but they shall be raised beautiful and glorious, as different from what they were before, as the heavenly mansions, in which they are to dwell for ever, are from the dark cell of the grave, out of which they are raised: and they that before were only fit company for dust and worms, shall be admitted into the reviving presence of God, and the blessed society of angels.
“It is sown in weakness, it shall be raised in power.” Our bodies now fall to the ground through their own frailty, and drop into the grave through the weakness and infirmity of nature to support and bear them up any longer: but though they fall through weakness, they shall at the resurrection be endowed with such a life, and strength, and vigour, as to be able, without any change or decay, to abide and continue for ever in the same state.
“It is sown a natural body,” ψυχικὸν, “an animal body,” an earthly cottage or tabernacle fitted
for the soul to lodge in for a little while, “but it is
raised a spiritual body.” And this is the sum of all
the rest. Our bodies in this world are gross flesh
and blood, liable to be affected with natural and
sensual pleasures, and to be afflicted with natural
pains and diseases, to be pressed with natural necessities of hunger and thirst, and obnoxious to all
those changes and accidents to which natural things
are subject: but it shall be “raised a spiritual
body,” pure and refined from the dregs of matter:
it shall not hunger nor thirst, be diseased or in pain
II. Second thing, wherein the blessedness of the
just at the resurrection shall consist, viz. in the
consequent happiness of the whole man, of the soul
and body united and purified; the one from sin, the
other from frailty and corruption; and both admitted to the blessed sight and enjoyment of the
ever-blessed God. But this is an argument too big
for our narrow apprehensions of things, whilst we are
in this mortal state; a subject too unwieldy for such
children as the wisest of us all are while we are in
this world; and, whenever we attempt to speak of it,
So that, in discoursing of the state of the blessed, we must content ourselves with what the Scripture hath declared in general concerning it, that it is a state of perfect freedom from all those infirmities and imperfections, those evils and miseries, those sins and temptations, to which we are liable in this world; a state of unspeakable and endless joy and happiness in the blessed sight and presence of God, and in the happy society of “an innumerable company of an gels,” and of the “spirits of just men made perfect.”
So St. John describes the felicities and glories of
that state, as they were represented to him in a
vision: (
In a word, our happiness shall be such as is worthy of the great King of the world to bestow upon his faithful servants, and infinitely beyond the just reward of their best services; it is “to see God, and to be ever with him, in whose presence is fulness of joy, and at whose right hand are pleasures for evermore.”
It doth not yet appear what we shall be; but we know
that, when he shall appear, we shall be like him;
for we shall see him as he is.—
THE great design of this Epistle is to persuade men
to purity and holiness of life, without which we can
lay no claim to the promises and privileges of the
gospel. Christians are called “the children of God;”
and this is a great privilege indeed, a mighty argument of God’s love and favour to us, to own us for
his children. “Behold what manner of love the
Father hath bestowed upon us, that we should be
called the sons of God.” This is the happiness of
our present condition: “now we are the sons of
God; and if sons, then heirs; this gives a title to a
future inheritance. “And it does not yet appear
what we shall be;” the circumstances of our future
happiness and glory are not perfectly revealed to us,
only thus much in general is discovered to us, that
we shall be very happy, because we shall be admitted to the immediate sight and enjoyment of
God; and we cannot see him and enjoy him, unless
we be like him: and to be like God is to be happy. “We know that when he shall appear,” ἐὰν φανερωθῆ,
that is, “when it shall appear.” “It doth not yet appear what we shall be, but when it shall appear,”
that is, when our future happiness shall be revealed
First, The present security of our future state, as to the particular circumstances of that happiness which good men shall enjoy in another world: “It doth not yet appear what we shall be.”
Secondly, That thus much we certainly know of it in general, that it shall consist in the sight and enjoyment of God; “We know that, when it shall appear, we shall see him as he is.”
Thirdly, Wherein our likeness to God shall consist; “We shall be like him.”
Fourthly, The necessary connexion between our likeness to God, and our sight and enjoyment of him; “We shall be like him; for we shall see him as he is:” that is, because “we shall see him as he is;” therefore it is certain “we shall be like him;” for unless we be like God, we are not capable of seeing and enjoying him.
First, The present obscurity of our future state, as to the
particular circumstances of that happiness which good men shall enjoy in another
world: “It
doth not yet appear what we shall be.” The Scripture tells us, that it is a glory yet to be revealed:
that there shall be such a state of happiness for good
men in another world, though it was in a great
measure obscure to the world before, both to Jews
and gentiles, yet it is now clearly revealed to us by “the appearance of Jesus Christ, who hath brought
life and immortality to light by the gospel.” But the
particular circumstances of this happiness are still
hid from us; and, as it is a needless, so it would be a
When our Saviour was transfigured upon the mount, and a little image of heaven was shewn to men, the disciples were strangely amazed, and knew not what they said. And St. Paul tells us, that when he was “taken up into the third heaven,” the things which he saw and heard there, “were not to be uttered.” So that well might the apostle say here in the text, “It doth not yet appear what we shall be.” Our future state is very obscure to us while we are in this world, as to any distinct and particular knowledge of it.
There are a sort of idle men in the world, I mean the schoolmen, who have been very busy and bold in their inquiries, very peremptory in their determinations of several things relating to it: but after all our search and study, it is impossible for us to advance one step farther in the knowledge of it, than God hath been pleased in his holy word to reveal it to us. And how much God hath revealed, I shall, in discoursing of the
Second particular, consider; namely, That thus
much we know of it in general, that it shall consist in the blessed vision of God:
“It doth not
yet appear what we shall be; but when he shall
appear, we shall see him as he is.” Thus much all
Christians know, because our Saviour hath plainly
I. What is meant here by seeing God.
II. What by seeing him as he is.
III. The fitness of this metaphor, to express to us the happiness of our future state.
I. What is meant by seeing God. The school
men have spun out abundance of fine cobwebs
about this, which in their language they call “the
beatific vision of God,” and they generally describe
and explain it so as to render it a very dry and sapless thing. They make it to consist in a perpetual
gazing upon God, and contemplating the Divine
essence and perfections, in which, as in a clearer
mirror, they suppose men to see and know all other
things. But this is a very jejune and insipid notion
of happiness, but yet suitable enough to the gust
and inclination of those that devised it. And, indeed,
men are naturally apt to form such notions of God
and heaven to themselves, as are most agreeable to
their own appetites and inclinations. So the heathen
world framed to themselves gods after their own
image and likeness; of like passions, and inclinations, and lusts with themselves; and such a heaven
as pleased themselves, and was most suitable to
their own gross imaginations of pleasure and happiness; and therefore they described it by pleasant
I grant, indeed, that this expression primarily and immediately denotes our perfect knowledge of God in the other life, in opposition to those obscure and more imperfect discoveries and apprehensions which we have of him in these earthly bodies: for I think we need make no doubt, but that sight is here taken in a spiritual and intellectual sense. We are not to dream that we shall see God with our bodily eyes; for being a pure spirit, he cannot be the object of any corporeal sense. But we shall have such a sight of him, as a pure spirit is capable of; we shall see him with the eyes of our minds and understanding. And in this sense, we do in some degree see God in this life, by faith and knowledge; but it is but darkly, and as it were through a glass that we see him, as the apostle expresseth it. But when we come to heaven, our understanding shall be raised and cleared to such a degree of strength and perfection, that we shall know God after a more perfect manner, than we are capable of in this state of mortality. And this perfect knowledge of him, together with the happy effects of it, those affections which it shall raise in us, and that blessed enjoyment of the chief good which we are not able to express, is that which is cabled the sight of God.
II. What is here meant by seeing God as he is: we shall see him as he is. Now this cloth farther and emphatically express our perfect knowledge and enjoyment of God.
1. Our perfect knowledge of him. Not that we
are to imagine, that when we come to heaven, our understanding can, or shall be raised to such a pitch,
as to be able perfectly to comprehend the infinite
nature and perfections of God: for all created understanding being naturally finite, we cannot imagine
And we may very reasonably conceive (and in deed the Scripture leads us to it, without and be yond which it is not safe to speak of these things); I say, we may reasonably conceive the perfection of this knowledge to. consist in these three things: in a more immediate, and clear, and certain knowledge of the Divine nature and perfections, than we are capable of in this state of mortality.
(1.) We shall then have an immediate knowledge
of God. In this world we see him by the means and
help of his word and works; we see him as he hath
manifested and revealed himself to us in the Holy
Scriptures, as he hath represented himself to us in.
the creatures, as the apostle tells us: (
(2.) We shall not only then have an immediate,
but a far clearer knowledge of God, than we have
now in this life: (
(3.) We shall then, likewise, have a certain knowledge of God, free from all doubts concerning him.
There may be a certainty in faith; but not that
high degree of evidence and assurance which is in
sight. It is spoken by way of abating the certainty
of faith, when it is called the evidence of things
not seen; nay, many times the faith of good men is
mixed with a great deal of fear and doubt of the
contrary: but in the state of glory, we shall not be
liable to any of these doublings and jealousies, which
do so frequently possess the best of men in this
world. Then “we shall know, as also we are
known,” as the apostle expresseth it, (
Now such an immediate, and clear, and certain
knowledge of God, as hath been described, doth
necessarily suppose a very great elevation of our understandings, above what this state of mortality can
bear. We cannot now have a clear and immediate
sight of God, because the weakness and imperfection of our present state will not admit of it. In
this life, our understandings are easily overborne
by the lustre and excellency of an object. Hence
it was that God said to Moses, when he so earnestly
desired to see his face, “Thou canst not see my face,
and live,” (
2. To see God “as he is,” does imply our perfect
enjoyment of him. We shall not only perfectly
know him, but we shall take infinite pleasure in
him, in beholding his glory, in praising and admiring
his goodness, in doing his will with all imaginable
readiness and cheerfulness. I do not pretend to
describe to you the particularities of that state, and
all the blessed comforts and enjoyments of it: “It
doth not yet appear what we shall be.” God hath
not told us, and none but he, who is the author and
fountain of this happiness, can discover it to us.
Let it suffice us, that God hath assured us of it,
and hath prepared it for us; and it can be no mean
thing, which the infinite wisdom, and goodness, and
power of God hath designed for the final reward
of those who love him, and of those whom he loves.
If we know thus much of it, that it is certain be
yond all doubt, and vast beyond all imagination,
III. We will consider the fitness of this metaphor,
to express to us the happiness of our future state.
And that the Scripture doth very much delight to
set forth to us the blessedness of heaven, by this
metaphor of seeing, is evident from the frequent
use of it in Scripture. (
1. Sight is the noblest and most excellent of all
our senses: and therefore the frame of the eye is
the most curious of all other parts of the body, and
“The things which we hear reported, are not so
apt to move our pity, or anger, or love, as the things
which we see with our eyes.” So that in all these
respects, of the dignity and excellency, the largeness and comprehensiveness, the spirituality and
quickness, the evidence and certainty of this sense,
and the power it hath to raise our affections, it
is the fittest to represent to us the noblest employment
2. The primary and proper object of this sense,
is the most delightful and of the most spiritual
nature of any corporeal thing, and that is light. “The light of the eye rejoiceth the heart,” (
And thus I have done with the second thing I propounded to speak to; namely, that thus much, in general, we certainly know of the happiness of our future state—that it shall consist in the sight of God. I should now proceed to the third thing, namely, wherein our likeness to God shall consist; but this I shall defer to another opportunity.
It doth not yet appear what we shall be; but we
know that, when he shall appear, we shall be like
him; for we shall see him as he is.—
IN these words are four things worthy of our consideration.
First, The present obscurity of our future state, as to the particular circumstances of that happiness which good men shall enjoy in another world; “It doth not yet appear what we shall be.”
Secondly, What we know of it in general; that it shall consist in the perfect knowledge and enjoyment of God; both which are comprehended in that expression: “We shall see him as he is.”
Thirdly, Wherein our likeness and conformity to God shall consist; “This we know, that, when, he shall appear, we shall be like him.”
Fourthly, The necessary connexion between our likeness and conformity to God, and our sight and enjoyment of him. The two first of these I have spoken to. I shall now proceed to the
Third; namely, Wherein our likeness and conformity to God shall consist, “We know that, when he shall appear, we shall be like him:” in these two, things—in the immortality of our nature, and in the purity of our souls.
I. In the immortality of our nature. In this mortal state, we are not capable of that happiness
And therefore it is worth our observation, that
the Scripture gives us the title of “the children of
God,” more especially upon this account: (
II. It shall consist in the purity of our souls. Now purity is a freedom from sin, which is the great stain and defilement of the soul. Before we can be admitted into heaven, we must be quit of all those vicious and corrupt inclinations, of all those inordinate desires and passions, which defile our souls, and render us unlike to God. In this world, every good man does “mortify his earthly and corrupt affections,” and in some measure “bring them into obedience and subjection to the law of God.” But still there are some relics of sin, some spots and imperfections in the holiness of the best men. But upon our entrance into the other world, we shall quite “put off the old man with the affections and lusts thereof;” we shall be perfectly “delivered from this body of sin and death,” and, together with this mortal nature, part with all the remainders of sin and corruption, which cleave to this mortal state. For till “our earthly house of this tabernacle be dissolved,” we shall never be wholly cleansed from the leprosy of sin. While we are in this world, we must be continually “cleansing ourselves from all filthiness of flesh and spirit,” and “perfecting holiness in the fear of God.” But we shall never be wholly cleansed, we shall never be perfectly holy, in this life: but in the other state, all sin and imperfection shall be done away, and we shall be “presented to God, without spot or wrinkle, or any such thing.” And perfect holiness is the image of God, and the very nearest resemblance of the Divine nature, that creatures are capable of.
But how our souls shall be purified from those
But we, who take our faith from the word of
God, and not from the fictions of men, do believe,
that the souls of good men do immediately pass out
of this world into a state of happiness; and that he
who does bestow this happiness upon them, does
qualify them for it, before he admits them into it.
And if we consider the matter well, we shall find,
that a man who hath truly repented of his sins, and
through the mercy of God, in Jesus Christ, hath
obtained of God the pardon and forgiveness of them,
and is firmly resolved against sin, and doth truly
Fourth and last thing remains, which is to shew the necessary connexion which is between our likeness and conformity to God, and our sight and enjoyment of him; “We know that we shall be like him, for we shall see him as he is.” Which implies, that, unless we be like God, we are in no capacity of the blessed sight and enjoyment of him.
I. Likeness to God in the immortality of our nature, is necessary to make us capable of the happiness of the next life; which consists in the blessed and perpetual vision and enjoyment of God. If our natures were mortal, we were incapable of seeing God. What was said of Moses, is equally true of all mankind, in this state of mortality: we cannot see the face of God and live. Nothing that is frail and dying can endure the splendour of so great a glory: nothing that stands in need of continual reparation, as flesh and blood does, can “inherit the kingdom of God;” nothing but a fixed and immutable nature, which can never decay, is capable of everlasting happiness.
But this part of likeness and conformity to God,
though it be necessary to make us capable of the
felicity of another world, yet it is no part of our
duty and care: if we endeavour after the other,
which consists in holiness and purity, God will
work this in us, and for us, without any concurrence
The foundation of all our hopes of a blessed immortality, is to be laid in the price of our redemption, as the meritorious cause of it, and in our being “renewed after the image of God, in righteousness and true holiness,” as the proper qualification and capacity for it on our parts. We must “have our fruit unto holiness,” if we look that the end should be everlasting life. And to this purpose it is excellently said, in the Wisdom of Solomon, “the keeping of God’s commandments is the assurance of immortality, and immortality makes us like to God.” And therefore I shall mainly apply myself to the
II. Second thing; namely, To shew that our likeness to God in the purity of our souls, is necessary to make us capable of the blessed sight and enjoyment of him in the next life. It is necessary as a condition of the thing; and it is necessary as a qualification in the person.
1. It is necessary, as a condition of the thing to
be performed on our part, before we can expect that
God should make good the promise of eternal life
and happiness to us. The express constitution and
appointment of God hath made it necessary, who
hath told us, “without holiness no man shall see
him;” that “if we sow to the flesh, we shall of the
flesh reap corruption; but if we sow to the Spirit,
2. A farther necessity of it, inwardly to qualify
and dispose us for the sight and enjoyment of God.
We cannot possibly love God, nor take delight in
him, unless we be like him in the temper and disposition of our minds. If we would know what will
make us happy, we must look upon the great pattern
We must resemble him as near as we can, in those perfections wherein he is imitable by us. And these are, as I may call them, the moral perfections of his nature, which the Scripture usually comprehends under the name of holiness; his goodness, and patience, and mercy, and justice, and truth, and faithfulness; and these, as they are the great glory, so the chief felicity of the Divine nature.
Goodness is a perfection of itself, though it were without any great degree of knowledge or power. A poor man, and one that is ignorant in comparison of others, may yet be a very good man. But power and knowledge separated from goodness are not perfections, but may be applied to the worst and most mischievous purposes; as we see in the devil, who hath both these qualities in a high degree.
If we could suppose an omnipotent and all-knowing being, that were destitute of goodness, he would
not only be troublesome to others, but uneasy to
himself. Without goodness there can be no happiness. So that those perfections which contribute
most to the happiness of the Divine nature, are the
easiest to be imitated by us. We may be like God in
his holiness, that is in his goodness, and patience,
and mercy, and righteousness, and truth. And
And the contrary temper and disposition is the nature of the devil, and the very thing which makes it impossible for him to be happy. Malice, and envy, and revenge, are unquiet passions; and in what nature soever they are, they are as vexatious and tormentful to itself, as they are troublesome and mischievous to others. These are a hell within us, and are as natural causes of misery, as bodily diseases are of pain and restlessness; and while these furies are in us, nothing without us can make us happy.
The capacity and foundation of all felicity must be laid in the inward frame of our minds, in a god like temper and disposition. Till the image of his holiness and goodness, which hath been defaced by sin, be renewed upon our minds, we are utterly in capable of the enjoyment of the first and chief good, in which all our felicity does consist.
And thus you see what a necessary connexion
there is between our likeness and conformity to God,
and the blessed vision and enjoyment of him. All
that now remains, is to draw some inferences from
I. This shews us how impossible it is to reconcile a wicked life with the hopes of heaven. The terms of our happiness are firmly and immutably fixed, like “the foundation of the earth, which can not be moved;” nay, sooner may “heaven and earth pass away,” than a wicked man enter into the kingdom of heaven. If we continue in a sinful and impenitent state, we must necessarily “come short of the glory of God.” And therefore, all those devices which men have found out, to excuse themselves from a holy life, and yet to maintain hopes of getting to heaven at last, are but foolish arts of security, and tricks to undo ourselves quietly, and without any great disturbance. Some think to be saved by an external profession of religion, though it have no force and efficacy upon their lives; some by being of the only true church, wherein salvation is to be had: and yet, if it were true, that there were any one party or community of Christians, out of which there were no salvation, I am sure this likewise is true, that there is no church wherein a wicked man can be saved.
Others rely upon absolutions and indulgences, and hope, notwithstanding all the unrighteousness and ungodliness of their lives, to do their business at last that way. But can any man be so foolish, as to think, that any church or priest can forgive a man upon other terms, than those upon which only God hath declared he will forgive sinners?
Others hope to be saved by the righteousness of Christ,
without any of their own. But what a presumption is this, to think that any thing that Christ
So that nothing can be vainer than a wicked man’s hopes of heaven. The whole design of the gospel is, to convince men that blessedness belongs only to the righteous, and that no man that allows himself in any wickedness and impiety of life, shall have any “inheritance in the kingdom of God and Christ.”
II. The consideration of the indispensable necessity of our likeness and conformity to God in holiness and purity, to make us capable of the happiness
of the next life, calls loudly upon us, to endeavour after it in this life. So it follows in the
words immediately after the text; “we shall be like
him, for we shall see him as he is: and every man
that hath this hope in him, purifieth himself, even as
he is pure.” It is true, indeed, nothing but perfect
holiness makes us capable of the enjoyment of God,
and we cannot be perfectly holy in this life. But
then we are to consider, that if we do not purify
ourselves in some measure in this world, if we do
not begin this work here, it will never be perfected
hereafter; such dispositions as we carry with us out
of this world, stick by us for ever. Indeed, if
they be good, the degree of them shall be perfected;
but if they be bad, they shall never be altered. If
the “image of God be renewed upon us” in this life, “we shall be changed from glory to glory” in the
other, “by the Spirit of the Lord.” But if we be
Now is the time, “this is the day of salvation.” Now we may repent and leave our sins, and purify ourselves; and by purity make ourselves like to God, and by our likeness to him render our souls capable of being admitted to the blessed sight of him, “in whose presence is fulness of joy, and at whose right hand are pleasures for evermore.”
So that we ought to resolve upon one of these two things;
either to give over all thoughts of happiness in another world; or to qualify ourselves for
it, by “purifying ourselves, as God is pure:” for
till we are like God, we are not capable of enjoying
him. While we live “in ungodliness and worldly
lusts,” we are as unlike God as is possible; and
there are but two ways imaginable, whereby to
bring a conformity and likeness between God and
us either by changing God or ourselves. Now the
nature of God is fixed and immutable, he cannot recede from his holy nature; therefore we must leave
our sins. It is certain we cannot change God;
therefore we must endeavour to change ourselves.
Once God hath condescended so far as to take our nature upon him, to bring us to a participation of his own Divine nature, and make us capable of happiness: but if this will not do, we must not expect that God will put off his own nature to make us happy.
The wicked is driven away in his wickedness: but
the righteous hath hope in his death.—
SOLOMON, all along this Book of the Proverbs, doth
recommend to us religion and the fear of God, by
the name, and under the notion of wisdom. (
For he that takes it for granted that there is no God, and that the world is not governed by the providence of any superior being, but by chance; that his soul dies with his body, and that there is no life after this: he that proceeds upon these principles, is free from all fetters and obligations of conscience, and hath no reason to regard any rule of right and justice, of virtue and goodness, farther than they conduce to his own ease and pleasure, his convenience and safety in this world; he hath nothing to do, but to contrive his own present happiness, and to live as long as he can; and because he knows he must die, to compose himself to undergo it as contentedly, and to bear the pain of it as cheerfully and patiently, and to act this last part as decently, as he can, being secured by his own principles against all future misery and danger, because death makes an utter end of him.
This is a very consistent theory, and hath but
one fault—that it is not true at the bottom, and will
fail us when we come to lay our whole weight upon
it. It is just as the prophet describes “the staff of
the broken reed of Egypt, whereon if a man lean, it
will go into his hand and pierce it.” Such are the
principles of infidelity, to all that trust in them;
when they should stand us in most stead, and when
we come to lean hard upon them, they will not only
fail us, but go into our very heart, and pierce it with
sharp pain and anguish. In the days of our health
and prosperity, the spirit of a man may bear up
itself by its own natural force and strength; and
false principles are like antics in a building, which
seem to crouch under the weight of an arch, as if
So that Solomon, in this sentence or proverb,
seems to design to recommend religion and virtue
to us, from the consideration of the different ends of
good and bad men, so obvious to common observation, and generally speaking, and for the most part,
which (as I have often observed) is all the truth that
is to be expected in moral and proverbial speeches;
that, for the most part, the end of good men is full
of peace and comfort, and good hopes of their future
You see the meaning of the words; that they contain a great truth, and very well worthy of our most attentive regard and consideration; because, if this be generally, and for the most part, true, which Solomon here asserts, then this is a mighty testimony on the behalf of piety and virtue; and plainly shews, that the principles of religion and virtue are proof against all assaults to which human nature is liable, and that the principles of infidelity and vice do shrink and give back when it comes to the trial. And this, to any wise and considerate man, is as good as a demonstration, that the religious man is in the right, and proceeds upon principles of sound and true wisdom, and hath chosen the better part: but that the infidel and the wicked man is in the wrong, and under a fatal mistake, which he seldom? discerns till it be too late to rectify it.
Now in the handling of this argument, I shall do these three things:
First, I shall shew that this observation of Solomon, concerning the different end of good and bad men, and the final issue and event of a virtuous and vitious course of life, is generally true, and that the exceptions, on either side, to the contrary, are but few, and not of force to infringe the truth of the observation.
Secondly, I shall consider whence this difference proceeds, and I shall endeavour to shew that it is founded in the true nature and reason of things. And,
Thirdly, That if this be true, it is a demonstration on the side of religion, and does fully justify the wisdom of it.
First, I shall endeavour to shew, that this observation of Solomon, concerning the different end of
good and bad men, and the final issue and event of
a virtuous and vitious course of life, is generally
found true, and that the exceptions, on either side,
to the contrary, are but few in comparison, and by
no means of sufficient force to infringe the general
truth of this observation; I say, that this observation of the wise man is generally, and for the most
part true, which (as I mentioned before) is all the
truth that is to be expected in moral and proverbial
sentences. And for this I appeal to the common
and daily experience of mankind, whether we do
not generally see religious and good men to have
great ease and comfort, and sometimes great joy
and transport in their minds, from the reflection,
upon an innocent and useful, a holy and virtuous
course of life. David was so confident of this, that
he appeals to common observation and experience
for the truth of it: (
But the wicked, on the contrary, when death
makes its approach towards them, the guilt of their
wicked lives flies in their faces, and disturbs their
minds, and fills them with horror and amazement,
with “a fearful expectation of judgment, and fiery
indignation to consume them.” “The expectation of
the wicked is wrath,” saith Solomon, (
So that here is a very visible and remarkable difference between good and bad men when they come
to die. Good men have commonly a great calm and
serenity in their minds, are full of good hopes of the
There are, I confess, some exceptions to the contrary on both sides; but they are but few in comparison, and by no means sufficient to infringe the general truth of this observation.
On the one hand, some good men are very melancholy
And, on the other hand, it cannot be denied, but that some
very bad men (as bad as we can well imagine) have passed out of this world, not
only quiet and? undisturbed, but with a great deal of courage and resolution.
And this I believe in fact and experience, at least according to my best observation, is the more rare case of the two; for a
notorious bad man to die in perfect peace, than for
a good man to die in great trouble and perplexity
of mind. But this, when it happens, may probably enough be ascribed to one or more of these
causes—either to the mistake of the by-standers,
who take silence for peace; and because the man
is of a strong resolution, and hath a good command
of himself, and does not think fit to trouble others,
Sometimes, the quiet death of a very bad man
proceeds from stupidity, and want of a just sense
of the danger of his condition, and this from want
of discipline and instruction in the nature and principles of religion: this temper looks like courage,
because it is fearless of danger; but this fearlessness is founded in great ignorance and want of
apprehension; whereas a true courage discerns the
danger, and yet thinks it fit and reasonable to venture upon it. Now this stupidity of dying men,
who have lived very ill, is commonly the case of such
as have been brought up in great ignorance, and
have lived in great sensuality, by which means their
spirits are immersed, and even stifled in carnality
and sense; and no wonder, if they who live like
beasts, die after the same manner. And thus our
Saviour represents the rich glutton in the parable,
as never coming to himself, and a sense of his condition, till he was awakened by the flames of hell;
Or else this false peace may be ascribed to the
delusion of false principles, by virtue whereof it is
often seen, that men die in a very bad cause, not
only without any regret and trouble, but with
cheerfulness and satisfaction: and this is not to be
wondered at, because every man’s conscience is a
kind of god to him; and whether a man be in the
right or wrong, so long as he thinks he does well, “and his heart condemns him not/ he is apt
“to
have confidence towards God;” but for all that it
greatly concerns every man to take great care to in
form his conscience. For if men will not be impartial in their inquiry after
truth, and be not ready “to receive it in the love of it,” St. Paul tells us,
“that for this very cause, God may send them strong delusions, that they should
believe a lie, and that they might be damned, because they believed not the truth, but had pleasure in unrighteousness;” (
And this is the last cause I shall mention, to
which the false peace of wicked men when they
come to die, is to be ascribed, viz. to the just judgment of God, who permits great sinners to be so
hardened in an evil course, as neither living nor
dying to be awakened to a sense of their condition;
such as the apostle speaks of, (
Second place, to shew whence this difference between good and bad men, when they come to die, does proceed. And here I shall endeavour to shew, that this difference is founded in the true nature and reason of the things themselves; in the nature of religion and virtue, and of impiety and vice, in the different ways and courses of good and bad men, which do naturally tend to these different ends.
And to make out this more clearly and distinctly, I shall endeavour to manifest these two things:
I. That a religious and virtuous life is a real ground of peace and serenity of mind, of comfort and joy, under all the evils and calamities of life, and especially at the hour of death.
II. That impiety and wickedness is a real foundation of guilt and fear, of horror and despair, in the day of adversity and affliction, and more especially in the approaches of death.
I. That a religious and virtuous life is a real ground of peace and serenity of mind, of comfort and joy, under all the evils and calamities of life, and especially at the hour of death.
Under the evils and calamities of life, innocency
is a great stay and support to our minds under sufferings, and will bear up our spirits when nothing
else can; especially if a man suffer for a good conscience, “and for righteousness sake;” because
And more especially at the hour of death, then
the comfort of a good man overflows, and “he lifts
up his head with joy, because his redemption draweth nigh:” then the reflection upon a well-spent and
unspotted life fills his soul with abundant consolation, with “joy unspeakable and full of glory:” for
God, and the things of another world, appear more
real and substantial to him, as he draws near to
them, and his faith begins to be turned into sight
II. Second thing; namely, That impiety and wickedness is a real foundation of guilt and fear, of honor and despair, in the day of adversity and affliction, and especially in the approaches of death.
And how can it be otherwise, when all inward support and comfort fail him, and all sorts of evil and calamity, inward and outward, assault him, and break in upon him at once? When the principles of infidelity fail him, and what he hath made out so speciously to himself, vanisheth into nothing, “as a dream when one awakens, and as a vision in the night?” For when any great calamity befals this man, God, who was not before in all his thoughts, then begins to appear terrible to him, and he cannot banish, the thoughts and fear of him out of his mind. But how uncomfortable is this—to be convinced there is a God, when a man hath most need of him, and can least hope for his favour and pity?
But especially at the approach of death, what a sad preparation for that is an impious and wicked life! how does his conscience then fly in his face, and how bitter is the remembrance of those sins which he committed with so much pleasure and greediness? What a terror is the Almighty to him, and the apprehension of that vengeance that threatens him, and that eternal misery which is ready to swallow him up? And in the midst of all this anguish and horror, which naturally spring from an evil conscience, and the guilt of a wicked life, he is destitute of all comfort and hope; he hath denied the God that is above, and now he dares not look up to him: his whole life hath been a continued affront to the Divine Majesty and an insolent defiance of his justice; and what hopes can he now reasonably have of his mercy? “Of the God that formed him, he hath been unmindful,” and hath used him with all the despite he could; and, there fore, he hath all the reason in the world to conclude that “he that made him will not save him, and he that formed him will have no mercy on him.” And this is the natural consequence of impiety and wickedness, it fills the soul of a dying sinner with trouble and anguish, with guilt and despair, when he is leaving the world, and puts him into the most dismal condition that can be imagined on this side hell, and very like to it, without comfort and without hope. I proceed to the
Third and last thing I proposed; viz. That if this be true, it is a demonstration on the side of religion, and doth fully justify and acquit the wisdom of it; and that upon these three accounts:
I. Because the principles of religion, and the
practice of them in a virtuous life, when they come
II. That they minister comfort to us in the most needful and desirable time.
III. That when men are commonly more serious, and sober, and impartial, and when their declarations and words are thought to be of greatest weight and credit, they give this testimony to religion and virtue, and against impiety and vice.
I. That the principles of religion, and the practice of them in a virtuous life, when they come to
the last and utmost trial, do hold out, and are a
firm and unshaken foundation of peace and comfort to good men, at that time. The belief of a God,
and of his providence and care of good men, and
that “he is a rewarder of them that diligently seek
him;” the persuasion of our own immortality, and
of the eternal recompence of another world; that “Jesus Christ came into the world to save sinners,”
and to purchase eternal life and happiness for those
who, “by patient continuance in well-doing, seek
for glory, and honour, and immortality:” I say, the
belief of these things is commonly most strong and
vigorous in the minds of good men when they come
to die; and they have then a more clear apprehension, and firm persuasion of the truth and reality of
these things, than ever they had in any time of their
lives, and find more comfort from them, more peace
and joy in the belief of them. And this is the
great time of trial, when death presents itself to us,
and the terrors of it compass us about, whether
upon occasion of persecution or sickness. These
are the rains, and storms, and winds, which will
try upon what foundation our peace and comfort is
And, on the contrary, the principles of infidelity and vice are most apt to shrink and give back at such a time: nay, for the most part, they vanish and disappear, and, upon the apprehension of death, a new light, as it were, springs up in their minds, and things appear quite contrary to that scheme which they had formed, and which they had taken so much pains to maintain and make probable to themselves; and that hypothesis which they had been so long a-building, appears now to have no foundation, and falls at once, and all their hopes together with it. And now the infidel believes and trembles, is sensible of his wicked life, and of the vengeance that hangs over him, and was never in his life half so well satisfied of the principles of infidelity, as he is now convinced of the contrary, to his infinite trouble and confusion that there is a God, and another life after this, and a terrible punishment to the workers of iniquity.
And daily experience confirms to us the certainty and truth of this matter, and that there is this difference, for the most part, very visible in the temper and carriage of good and bad men when they come to die.
II. The principles of religion and virtue do minister
And this makes a mighty difference between the
condition of these two sorts of persons: for when
would a man desire to be at peace and quiet in his
mind, but when his body is restless and in pain?
When would a man wish for “strong consolation
and hope,” that “anchor of the soul sure and steadfast,” as the apostle to the Hebrews calls it, but in
that last and terrible conflict of nature, with the
last of enemies, which is death? And when would
a man dread trouble and anguish of mind, but at
such a time, when he is hardly able to sustain his
bodily pains and infirmities? If it be true of every
day of our lives, “sufficient for the day is the evil
thereof,” much more of the day of death: it is
enough surely to have that one enemy to encounter,
at which nature startles, and our best reason can
hardly furnish us with force enough for the conflict,
even when the sting of death is taken away—I mean
the guilt of an evil conscience: but when all evils
assail a man at once, pains without, and terrors
within, a weak body, and a wounded spirit, an in
curable disease, and intolerable despair, death ready
to assault us, and hell following it; how unseasonable is the conjuncture of so many and so great
evils! Wise men are wont to provide with great
care against such a time, that they may not be op
pressed with too many troubles at once; and, there
fore, in the time of their health, they settle their
worldly concernments, and make their wills, that
when sickness or death comes, they may have no
III. When men are commonly more serious, and sober, and impartial, and their declarations and words are thought to be of greatest weight and credit, they give this testimony to religion and virtue, and against impiety and vice.
It is generally seen, when men come to die, that the manner of
their death is answerable to the course of their life; that the reflection upon
a holy and virtuous life, is a great ease and comfort to men’s
Acrius advertunt animos ad religionem,
“The thoughts of it are then more pungent and powerful upon their minds.”
“Men’s words then come from the bottom of their hearts, the mask is taken off, and things then appear to them as indeed they are.”
Now, that when men are so impartial and in
good earnest, when they stand upon the confines of
both worlds, and can view them at once, when they
are leaving this world, and are now no longer in danger of being blinded or flattered, or tempted by it, and
are just ready to pass into the other world, and so
much the more likely to discern the reality of it, as
they approach nearer to it: I say, that, in these circumstances, men generally declare on the side of
piety and virtue, and declaim most vehemently
against their sins and vices; that, generally speaking, and according to what is commonly seen in
experience, the man who hath led a religions and virtuous life, is, when he comes to die, quiet and easy
If thou hast not done well in renouncing the principles of religion, and breaking loose from all
obligations of duty and conscience, in gratifying thine
inclinations and lusts, why art thou now troubled
at it? If thou wert in the right all the while, why
dost thou not now stand to it, and justify thy actings,
But if thou hast been in the wrong, and dost now discern real cause for so much trouble and fear, why didst thou not consider in time? why wast thou not troubled sooner, when trouble would have done thee good, and a great part of the anguish which thou now feelest, and all the misery thou art so afraid of, might effectually have been prevented?
I think it is said, by those who are concerned to take off the force of this terrible objection against infidelity and a wicked life, that when men are in a dying condition their spirits are low, and their understandings weak and disturbed, and their minds thrown off the hinges; and therefore it is no wonder if they want that firmness and resolution of spirit, that consideration and courage, which they had in the time of their health.
This is speciously said, and with some show and
appearance of reason: but it does by no means
answer and take off the objection. For if this were
a true reason at the bottom, why is it not true on
both sides? why are not both sorts of men, when
they are sick and near to die, those who have lived
Either this must be granted, and then the whole cause of infidelity and vice is yielded and given up at once; or .else men must fly to that which seems the most unreasonable and extravagant paradox in the world, and does effectually give up the cause another way; viz. That a false opinion of things, and a mere delusion, is more apt to support the fainting spirits of a dying man, and to give him more comfort and hope in the day of distress, than aright and well-grounded persuasion.
But this (as I said before) does effectually give up
the cause another way: for if this be true, then certainly
So that, whether religion be true or false, it must,
according to this reasoning, be necessarily granted to
be the only wise principle, and safe hypothesis for a
man to live and die by. And this very thing, that it
is so, is a strong evidence of the truth of religion,
and even a demonstration of the real excellency of
virtue; because no other supposition but that of religion, does so clearly solve all appearances, and so
fully and exactly answer the natural desires, and
hopes, and fears of mankind. If the being of God,
and the obligations of religion and virtue, be admitted,
this gives an easy account of the whole matter, and
shews us, that sin and vice are the foundation of
guilt and trouble; and that religion and virtue do
naturally produce peace and comfort: for that is to
be esteemed and reckoned the natural effect of any
thing, which doth generally belong to the whole
kind. If those who live religiously and virtuously,
have generally peace and comfort when they come
to die, and those who live wickedly are commonly
full of guilt and remorse, of fear and perplexity, at
that time; this is reason enough to believe, that these
are the natural effects of those causes: and that
men when they come to die, are, according as they
have lived, afraid of the Divine justice, and of the
vengeance of another world, or confident of God’s goodness, and the rewards of another life, is a
And now to make some reflections upon what has been said upon this argument.
First, The consideration of the different ends of
good and bad men, is a mighty encouragement to
piety and a good life. Nothing in this world shews
us so remarkable a difference between the righteous
and the wicked, as a death-bed. Then a good man
most sensibly enjoys the comfort of a good life, and “the peaceable fruits of righteousness;” and the
sinner then begins to reap the bitter fruits of sin.
What a difference is there then between the comfort
and trouble, the composure and disturbance, the
hopes and fears, of these two persons? And, next
to the actual possession of blessedness, the comfortable hopes and expectation of it are the greatest
happiness; and the next to being plunged into it,
the fearful apprehensions of eternal misery are the
greatest torment. “The wicked is driven away in
his wickedness;” is violently hurried out of the world
full of guilt and trouble. What storms and tempests
are then raised in his mind, from the fear of God’s justice, and the despair of his mercy? But
“the
righteous hath hope in his death.” The reflection
upon a holy and virtuous life, and the conscience of
a man’s uprightness and sincerity, are a spring of
joy and peace to him, which refresheth his mind
I believe there are some very pious and good souls,
Secondly, Since this is so great and evident a
testimony of the truth and goodness of religion, is
it not a strange thing, and to be wondered at, that
true religion and virtue should be so little practised,
and impiety and vice should so generally prevail in
the world, against so many bars and obstacles, and
against such invincible objections to the contrary?
Not only against our inward judgment and conscience, but against the general sense and experience
of men in all ages, the constant declarations and
testimonies of dying men, both good and bad, when
they are most serious, and their words are thought
to be of greatest credit and weight; against the best
and soberest reason of mankind, and their true interest and happiness; against the health of men’s bodies, and, which is the most dear and valuable
thing in the world, the peace and quiet of their
minds; and that, not only in the time of life and
health, but in the hour of death, when men stand
most in need of comfort and support: in a word,
So teach us to number our days, that we may apply
our hearts unto wisdom.—
THE title of this Psalm tells us who was the author of it. It is called, “A prayer of Moses, the man of God;” or, as the Chaldee paraphrase more expressly, “The prayer which Moses, the prophet of the Lord, prayed, when the people of the house of Israel sinned in the wilderness.” Upon which provocation of theirs, God in great displeasure threatened, and was immutably resolved, that they should all perish in the wilderness, and that none of the men that came out of Egypt, Caleb and Joshua only excepted, should enter into the promised land, but should all die in the space of forty years.
Upon this occasion, Moses made this psalm or prayer to God, being a devout meditation upon the shortness and frailty of human life, which was now brought into a much narrower compass than in former ages. But the case of that people was different from that of the rest of mankind, being limited and confined to forty years. They might die sooner than that time; but that was the utmost bound of their lives, which none were to exceed; which seems to be the ground and reason of the petition, which Moses puts up to God in the text, “So teach us,” &c.
For I do not think that Moses does here beg of
God to reveal to every one of them the precise end
To know the determinate time of our life, or to know certainly that our life shall not exceed such a term (which was the case of the Israelites in the wilderness), is a very awakening thing, and does commonly rouse men more than the general consideration of our own frailty and mortality. And yet, to a wise and considerate man, it ought in reason to be the same; for that which will certainly be, ought to be reckoned upon and provided for; and if it be un certain when it will be, whether at some distance, or the next moment, we ought presently to take care about it, and to be always in a readiness for it, lest we should be surprised and overtaken.
And then this prayer is as proper for us, as it was
for Moses and the Israelites, though we are not
just under the same circumstances that they were.
They were under a peremptory sentence of death
within forty years, and none of them knew how
much sooner they might be taken away: and this
And this consideration of our latter end was
always esteemed by the wisest men, a principal
part and main point of wisdom. Socrates, who was,
by the general consent of wise men (a more infallible
oracle than that of Apollo), esteemed the wisest of
all the philosophers, gives us this definition of philosophy, that “it is the meditation or study of
death;” to intimate to us, that this is true wisdom,
to be much in the thoughts of our latter end, and
in a constant readiness and preparation for it. And
this a greater than Socrates had long before him
observed to be a chief point of wisdom, I mean
Moses, “the man of God,” that Divine person and
prince of the ancient prophets, not only in this
Psalm, but also in his last Divine song, a little be
fore his death; in which he makes this the sum of
all his wishes for the people of Israel, that God
would endow them with this high point of wisdom:
(
And this, by God’s assistance, shall be the argument which I intend to handle from these words; namely, to shew what influence and effect the serious consideration of our latter end, and of the shortness and uncertainty of this present life, ought in reason to have upon us. And of this I shall give you an account in these following particulars:
I. The meditation of our latter end should make
us to take into consideration our whole lives, and
our whole duration, that we may resolve and act
accordingly. And this is a main point of wisdom,
to understand ourselves, and the nature of our
beings, of what we consist, and for what duration we are designed; whether we consist only of
matter a little better fashioned and moulded, and
made up in a more curious and complicated engine,
consisting of many secret and hidden springs and
wheels, and fitted for greater variety of motions, and
for more fine and subtle operations, than the bodies
of those other creatures which we esteem below us:
or whether we be endowed with a spiritual principle, wholly distinct from matter, and capable not
only of sense, but of acts of reason, and of the impressions of religion, from the apprehension of a
Deity and a superior Being that is of itself, and
made us and all other things. In a word, whether
we shall “die like beasts;” or whether there be an
immortal spirit within us, which hath no dependance upon matter and the bodily and visible part
of ourselves, but is a much “better and enduring
substance,” which hath no principle of corruption
in itself, but shall survive these perishing bodies;
and when they are mouldered into dust, shall subsist
For these are two very different hypotheses and schemes of things, and ought to affect us very differently, and to inspire us with different resolutions, and to put us upon a quite contrary method and conduct of our lives.
For, on the one hand, if we be well assured, that we shall be utterly extinguished by death, “like the beasts that perish,” then we have nothing to take care of but our bodies, because we are nothing else; then we need not extend our thoughts, our hopes, or fears, beyond this world, and this present life; because we have nothing to do, but to please ourselves with present enjoyments, and to live so with other men, as may make most for our temporal quiet, and satisfaction, and security.
But then we are to consider very well, whether these things be certainly so, and whether we may rely upon it, and whether it will bear all that weight which we lay upon it: whether these principles will not fail us when we come most to stand in need of the comfort and support of them, and, when death is in view, and making up towards us, quite vanish and disappear: because it is of infinite consequence to us to be well assured of this, since our happiness or misery to all eternity depends upon it. And therefore nothing less than a demonstration of the impossibility of the thing, of our having immortal spirits that shall survive our bodies, and subsist apart from them, and be extremely miserable or happy in another world: I say, nothing but a demonstration of the impossibility of this, ought to be satisfaction to us in a case of so great danger, and upon which so much does depend.
For if there be a possibility, on the other side, of our having immortal souls, which shall live for ever in another world, nothing can acquit us from the greatest imprudence, if we should neglect to take care of that better and more lasting part of ourselves, and to provide for that duration which shall never have an end.
And, therefore, if the supposition of the soul’s immortality be infinitely more probable, as better agreeing with all the notions which men have of God and his providence, and with the natural desires, and hopes, and fears of mankind, and as most suitable to all our capacities and expectations, and to the general opinion and consent of wise men in all ages; then it is infinitely more safe, and consequently more wise, to proceed upon this supposition, and to provide and act accordingly.
Thus “to number our days,” that is, to make
such an account of the shortness and uncertainty of
this life, as to employ it mainly in the care and preparation for a better life, will engage us effectually
in the business of religion. And this, perhaps, is
the meaning of this phrase in the text, of “applying
our hearts to wisdom,” according to that of Job:
(
So that, if we have immortal spirits, which shall live and continue for ever, we cannot in reason but take our whole life, and our whole duration into consideration. And if we do so, we can never justify it to ourselves, to employ all our care and time about the worst and more ignoble part of ourselves, and to make provision only for the few days of our pilgrim age here in this world, without any regard to that eternal duration which we shall have in another world.
The serious consideration of this cannot fail to make us careful of our souls, and concerned for eternity; and in order to the securing the happiness of that state, to mind us to “work out our salvation” with great care and diligence, that, if it be possible, we may avoid the misery, and obtain the happiness of another world; because there is no comparison between the goods and evils of this life, and those of the other, neither in respect of the degree, nor of the duration of them. And therefore it must needs be great wisdom, to forego the good things of this life, to obtain those of the other; and to bear the evils and afflictions of this life, to escape those of the other. For what man in his wits, for a temporal convenience and satisfaction, would forfeit an eternal benefit and advantage; and to escape a present evil, which cannot last long, would run himself upon one infinitely greater, and which will last for ever?
“Consider, then, and shew yourselves men.” Can
there be a greater oversight and miscarriage in the
conduct of our affairs, than to mind that least which
concerns us most? Is it possible for men to run into
a greater mistake, than to think that their great business
II. The thoughts of our latter end should make us very serious and composed in our spirits. .For if we have immortal souls as well as dying bodies, if we shall live for ever, and if the happiness of all eternity depends upon the improvement of this short time of our lives, and our carriage and demeanour while we are here in this world; then it is no trifling business, it is not a matter of small concernment to us how we live here, and manage ourselves during our abode in this world.
Whom do not the lively thoughts of death, and the near approach of it, make grave and serious? and many men much wiser and more considerate than ever they were in any other time of their lives, and much truer judges of things? They can then tell how they ought to have lived, what use they should have made of their time, and what use they would make of it, if God would be pleased to prolong it to them.
The near view of another world is an amazing
And, therefore, to engage us to a continual seriousness and watchfulness, the great Judge of the world hath hid from us both the time of the general judgment, and of our particular summons out of this world, that we might never be unprovided for the main chance, for that which may happen at any time, and which will concern us for ever.
III. The meditation of our latter end should put us upon minding the great business of our lives with all our might, and make us very vigorous and industrious in it; I mean the business of religion, and the salvation of our souls. And if we set up this, as in reason we ought, for the great end and design of our lives, and the main scope of all our actions, it will make our lives of a piece, and every part thereof agreeable to itself; because our mind will stand continually bent one way, and all our thoughts, and cares, and endeavours, will be united in one great end and design.
And it will oblige us to great diligence and industry, and make us work hard, to think how great a
work we have to do, and how little time to do it in;
perhaps much less than most of us do imagine. It
is not an easy work for a man to become good, and
fit for heaven; it requires time and care, and great
watchfulness over ourselves, great strugglings, and
many a conflict with the evil inclinations of our
And we shall have this advantage, by a great industry and diligence in “working out our own salvation,” that, if we have made religion the great care and business of our lives, we shall have nothing to do when we come to die, but to renew our repentance for the errors and miscarriages of our lives, and to beg God’s pardon and forgiveness of them, for the sake of the meritorious obedience and sufferings of our blessed Saviour; to comfort ourselves in the goodness and promises of God, and in the glorious hopes of the happiness which we are ready to enter upon; and in the mean time to exercise faith and patience for a very little while, till death put an end to the sorrows and miseries of life.
IV. The meditation of our latter end should make us much in the exercise of repentance, and to renew it frequently; because we continually offend God, and provoke him every day, if not by sins of commission, yet of omission and neglect in one kind or other, and by the imperfection of our best actions and services; if not by presumptuous sins and against knowledge, yet by manifold sins of ignorance and infirmity; so that the best of us may say with David every day, “Who can understand his errors? cleanse thou me from secret sins. If thou shouldest be extreme to mark what is done amiss, O Lord, who can stand?”
Thus, by exercising a daily, or at least a very frequent repentance, we may keep our accounts in a
good measure even, and not be in a hurry and confusion when we come to die,
neither knowing where to begin our repentance, nor how to go through with so
great a work in so short a time, and in circumstances of so much weakness and
destruction. There are hardly any of us, especially of us who are ministers, and have frequent occasion to attend upon
sick-beds, but have seen several in these wretched
circumstances, not knowing what to do, desirous to
repent, but, what through weakness of body, and
horror and confusion of mind, not knowing how to
go about it, lamenting their neglect of it in the time
of their health, and despairing of doing it now with
any success and acceptance. These are sad spectacles indeed, and ought to be loud warnings to us
who are in health, and have the opportunity of repentance before us, to make use of it, and to set
about this necessary work out of hand, “to-day,
whilst it is called to-day, lest any of us be hardened
through the deceitfulness of sin,” and be at last
V. The meditation of the shortness and uncertainty of life should make us great husbands of our time, as that which, next to our immortal souls, and for the sake of them, is the most precious and valuable thing in the world.
For as, on the one hand, nothing will comfort us more when we come to die and leave this world, than the remembrance of a well-spent life, carefully employed in the service of God, and for the benefit and advantage of men; so, on the other hand, there is nothing for which our consciences will more bitterly reproach us at that time, and fly in our faces with greater fury and rage, than for an useless and unprofitable, especially if it have been likewise (as is too commonly seen) a wicked and vitious life.
Our life is uncertain, and therefore we should
seize the present time, and improve it to the best
advantage, though it be but short in itself, and very
short in respect of the great and long work which
we have to do in it. To prevent or cure the manifold distempers of our minds, and to preserve our
souls in a good state of health, and to keep them
free from the disorders of our appetites and passions, requires a wise conduct, and a very careful
management of ourselves. Evil and inveterate ha
bits are not mastered and mortified in an instant:
nor the contrary virtues attained in any measure of
perfection, but by long practice and slow degrees.
There must be time, and patience, and perseverance,
for the doing of these things, and we must “give all
diligence to add to our faith knowledge, and to our
knowledge virtue,” and one virtue to another, and
The consideration of this should make us careful not to neglect any occasion of doing good, or of making ourselves better; and restrain us from al lowing too much of our time to those great wasters and devourers of it, diversions and visits; because they do not only hinder us from better work and employment, but are apt insensibly to work us off from that serious temper of mind, which becomes those who do in good earnest design for another world.
VI. The meditation of our latter end should make us always to prefer the doing of our duty, and the keeping of a good conscience, to all temporal considerations whatsoever, whether of fame and the good opinion of men, or of wealth and riches, of honour and dignity, of authority and power. “choosing rather (with Moses) to suffer afflictions with the people of God, than to have the temporary enjoyments of sin.”
And as for pleasure, there is little in this world that is true and sincere, besides the pleasure of doing our duty, and of doing good; I am sure none that is comparable to it. A good conscience is “a continual feast;” and he certainly pleaseth himself best, and is most easy in his own mind, who is conscious to himself, that he endeavours as well as he can to do what he ought.
V1I. The meditation of our mortality should teach
us the true price and value of all temporal enjoyments, and make us duly affected towards them,
and to sit as loose to them in our affections as we
can: for nothing surely can be more apt to beget in
Or if we suppose, that they and we both should continue for some number of years, yet there will be an end of them or us; and nothing is to be reckoned a lasting happiness, that will have an end, though it should be long first: for where there can be either sorrow or an end of our joy, there can be no true felicity.
Besides, that the nature of the things of this world is such, that they afford but little happiness to us whilst we have them; we cannot do well without them, and yet we can hardly do well with them. Most of the enjoyments of this world, as desirable as they are to us, are very dangerous, and are always attended with some inconvenience or other; and even when we have all that we can wish for in this world, we are apt to be still uneasy, either something troubles us, or nothing pleases us; we are pained with fulness, and cloyed with the long enjoyment of the best things this world can give us. Why then should we set such a high and unreasonable value upon these temporary enjoyments, and be so much concerned for those things of which we have so slippery a hold, and so slender an assurance, and which afford us so very little contentment and satisfaction when we have them, and yet give us so much grief and trouble when we lose them? Considering how soon we must, and how suddenly we may leave this world, and all the enjoyments of it, we ought in reason to set no great price upon them.
VIII. The consideration of the shortness and un
certainty of our lives, should make us contented
And it should make us patient likewise under the greatest evils and afflictions of this present life, to consider that they will shortly have an end; either they will give off of themselves, or they will carry us off and make an end of us, and all the patience we have exercised will be rewarded far beyond the proportion of our sufferings.
At the worst, the afflictions and sufferings of this present time are not like the troubles and miseries of the other world, they will not last always. The most grievous things that can befal us here are not like the torments of hell, neither for the degree, nor the duration of them, without intermission and without end.
IX. The meditation of death, and of the consequences of it, should make us upright and sincere
in all our words and actions. Hypocrisy and dissimulation, as much as they are practised, are no
part of true wisdom, no, not as to this world; they recoil terribly upon men, and turn to their reproach and
disadvantage so soon as they are discerned, and they
cannot be long practised without being discovered.
But if we regard the other world, all disguises and
arts of deceit are perfect folly; because then “God
Lastly, The meditation of our latter end should
put us upon a careful, and continual, and particular
preparation for the time of our death and dissolution. And this is very well worth our while, and
the sooner we set about it the better; because, when
this work is in any good measure done, we have
rescued ourselves from that bondage to which most
men are all their life long subject, because of the
continual fear of death. Nothing abates the terror
of death like a due preparation for it. When this
is once made, we cannot be much concerned when it
comes; for, to a well-prepared mind, sooner or later
makes no great difference; but if we have delayed
this necessary work, the longer we have delayed it
the more unfit we shall be for it, and the more un
willing to set about it; and if necessity drives us to
it at last, we shall find that old age and sickness
are but bad times to make preparation for death in,
to begin our repentance and the change of a bad life.
He that prepares not for death before he draws near
to it, and comes to lie upon a sick-bed, is like him
that begins to study the art of navigation when he
Let this then be established for a firm principle and rule—that the best and surest preparation for a happy and comfortable death, is a holy and good life. For nothing will disarm death of its terrors like the conscience of our own innocency, and of a sincere desire and endeavour to please God in the general course and tenor of our lives, and of a sincere repentance for all the errors and miscarriages of our lives. And though our life be short and un certain, yet it is a great deal that we may do by way of preparation for another world, if we begin and set out betimes, and be good husbands of the present opportunities. It is a great way that we may go in a short time, if we be always moving and pressing forwards.
But the mischief is, many men pass fifty or sixty years in the world, and, when they are just going out of it, they bethink themselves, and step back, as it were, to do something which they had all this while forgot; viz. the main business for which they came into the world, to repent of their sins and reform their lives, and make their peace with God, and in time to prepare for eternity. This, which is forgotten and deferred to the last, ought to have been first thought of, and to have been made the great business of their whole lives.
But I proceed to give some more particular directions concerning our preparation for death; namely,
1. By frequent meditation of it, which will render
it more familiar to us, and help us to tame this monster, and to take off the dread of it; and therefore
2. We should endeavour to mitigate the evil and terror of death by thinking of something worse; I mean the evils and miseries of life. For when we once come to look upon death as a remedy of all the evils of life, we shall then begin to be reconciled to it; and if we be wise, shall be glad to be out of the noise, and danger, and suffering of so many evils as we are continually liable to in this world; and shall thank God heartily for dismissing us and giving us leave to die, and by death to put an end to this miserable life, and to begin a better and happier life, which shall never have an end.
And we should likewise meditate much on the glory and happiness of another world. For if we be once possessed with a firm belief and persuasion of it, we shall think the time long that we are detained from it, and wish for that which we so much feared—I mean death; that it may bring us to the enjoyment of that which we have much more reason to desire.
And, indeed, considering (as I said before) the many evils and miseries which we are liable to, and always in danger of, while we are in this world, we have cause to thank God that we were born to die, and that we are not condemned to live for ever in this world. So that, whenever God shall think fit to release us, we ought to esteem it a favour: but if he will have us to stay a little longer, we must with patience wait for another opportunity of making our escape out of an evil and troublesome world. But, methinks, we should not much desire to ride it out in the storm any longer, when the port is open, and we may safely enter in. And then,
3. By way of farther preparation for death, we should endeavour to maintain always a lively sense of it in our minds, that we may be, to all good effects and purposes, as much under the power of it as if it were just approaching, as if the physician or the judge had passed the sentence of death upon us. We should always reckon upon that which may happen the next moment; and if we do so, we can never be extremely surprised; but whenever our Lord comes, shall be found watching. And,
Lastly, We should make it our constant prayer to God, that he would fit us for our dissolution, and stand by us and comfort us in that needful time, without whose gracious support and assistance, both physicians, and even the ministers of God themselves, are but miserable comforters. It should be our daily petition to God, that he would enable us to perform this last act of our life with decency and constancy of mind, that neither our disease nor our weakness may break the firmness of our spirits, or leave us to be amazed with fear, or betrayed with peevishness, so as to render us uneasy to ourselves, or to make our friends willing to be rid of us.
But, more especially, when God thinks fit, either by the nature or present danger of our distemper, to give us a nearer summons and clearer warning of our mortality, we should take the opportunity to impress upon our minds a deep and more lively sense of another world, that we may quicken our pace, and “work the work of Him that sent us into the world, while it is day; because the night is coming when no man can work.”
Nature I know is fond of life, and apt to be still
longing after a longer continuance here, and to find
Let us then be of good courage in the approaches of death, since we see land, and the storm which we are in will quickly be over; and then it will be as if it had never been, or rather the remembrance of it will be a great pleasure to us:
“It is a pleasant thing to stand upon the shore when we see others in a great storm at sea. Not that it is delightful to see others in danger; but when others are in great difficulties and dangers, it is a pleasure to find ourselves safe and out of danger.”
And if it should please God to exercise us with
great pains and tedious sickness, we should make
use of all the considerations which reason and religion do furnish us withal, to help to mitigate and
deceive our troubles, and to make that short way a
little more smooth and easy. For the best of us
have no privilege and exemption from the common
accidents of humanity, no piety can certainly secure
to any of us an easy and comfortable death; and,
therefore, it is a groundless confidence for any man
Leaving us an example, that ye should follow his
steps.—
THE apostle here propounds to Christians the example of our Saviour as an argument to persuade
them to one particular grace and virtue; namely,
patience under sufferings unjustly laid upon us:
(
But though the example of our Saviour be here
propounded to us upon a particular occasion, and
with a more especial regard to the particular virtue
of patience under unjust sufferings, which did so
eminently appear in our blessed Saviour, the most
meek and patient endurer that ever was, of the
greatest and most wrongful sufferings; yet the apostle does not limit this great pattern of all righteousness to the single virtue of patience, but propounds
it to us, as an example of universal holiness and
goodness; for so he extends it in the next words,
In this latitude and extent I shall discourse of it at this time, and that under these following heads:
I. That his life is a most absolute and perfect pattern.
II. That it is a very easy and familiar example.
III. Very encouraging to the imitation of it.
IV. An universal pattern fitted for the imitation of all sorts of persons, of what rank or condition soever.
V. In the nature of it, very powerful to engage and oblige men to the imitation of it.
I. The life of our blessed Saviour is a most absolute and perfect pattern of holiness and goodness, complete and entire in all its parts, and perfect
to the utmost degree, in the following whereof there
is no danger of being misguided, no fear of miscarriage: whereas all other examples of mortal men are
fallible and uncertain guides, which if we follow too
closely, will some time or other mislead us. In the
lives of the best men recorded in Scripture, we may
discern some spot and blemish, some error and
oversight, some fall or slip; so that the lives of the
holiest men are no sure rule, no perfect measure of
our duty, and are therefore to be imitated with great
wisdom and wariness, lest, if we follow all their
actions indifferently and implicitly, in confidence
they are good, because they are theirs, we may fall
into great errors and failings; and therefore, in following the lives and examples of the best men, we
must have an eye to the rule, and by that judge of
the example which we propose to imitate; otherwise
But the example of our Lord is a living law and
rule, his precepts and his pattern are of equal perfection, and the imitation of
his life and actions is the very same thing with obedience to his laws. For the
life of our blessed Saviour here on earth, is the life of God in the nature and
likeness of man; he was God as well as man, and the Divine nature is certainly
the pattern of all perfection. As he was the Son of God, he was “the brightness
of his Father’s glory, and the express image and character of his person;” and
as he was the Son of man, though he had natural frailties and infirmities, and
was subject to hunger and thirst, weariness and pain, like other men; yet he had
all the moral perfections belonging to human nature, without any of
the evil inclinations, and sinful frailties, to which it is
incident; and his human nature was assisted in an
extraordinary manner by the Spirit of God, which “was not communicated to him by measure, but he
was anointed with that holy unction above his fellows,” above all the sons of men, above all the prophets and messengers of God that ever were sent to
mankind; “he had no sin, neither was guile found
in his mouth.” And indeed it was requisite, that he
that “was manifested to take away our sins,” and
to make expiation for them, should himself be “without sin,” as the apostle to the Hebrews
reasons: (
And this is no small advantage to mankind, to
have so excellent a pattern of the same nature with
II. As the life of our blessed Saviour is a most
perfect, so likewise it is a familiar and easy example.
The Divine nature is the great pattern of perfection;
but that is too remote from us, and above our sight; “no man hath seen God at any time, nor can see
him;” and though his perfections are represented to
our minds in some degree, yet they are so glorious
and dazzling an object, that we cannot bear to be
hold them with that steadfastness, with which we
ought to eye our pattern; and therefore God hath
been pleased to condescend so far to our weakness,
as to give us a visible example of those virtues he
requires of us in “his own Son, appearing in the
likeness of sinful flesh:” and the Son of God is an
example of equal perfection with God himself, but
much more easy and familiar, and level to us, in
which we may see the several virtues of a good life
Nothing was ever more simple and open, more obvious and easy to common imitation, than the life of our blessed Saviour, in which there was nothing dark and mysterious, abstruse and intricate; it was all perfect innocency and goodness, and he carried on one plain, and intelligible, and uniform design, which was to do all the good he possibly could to all men: this he pursued with all his might, with the greatest vigour and industry, with an undaunted courage and resolution, with an unwearied diligence, with a constant cheerfulness and serenity of mind; this was “his meat and drink,” his great business and delight, his life and his happiness; he was not superciliously morose, had no affected singularities, no peculiar austerities in habit or diet, different from the common usage of men; his conversation was kind and innocent, free and familiar, open and indifferent to all sorts of persons; for he was a physician, and every body had need of him, all mankind were his patients. He did not place religion (as some have done since) in retirement from the world, and shunning the conversation of men, and taking great care to do nobody good: not in profound mysteries and fine speculations, but in the plain and honest practice of the solid and substantial virtues of a good life; in meekness and humility, in kindness and charity, in contentedness in a low and mean condition, and a calm compo sure of mind under all accidents and events, in patience under the greatest reproaches and sufferings, and a perfect submission to the will of God in all his dispensations, how harsh and unpleasant soever.
Now there is nothing in all this, but what lies open to every man’s understanding, and is easy to our practice and imitation, requiring nothing but an honest mind, and due care and diligence to do what we may easily know, to follow our guide in a plain way, and in all the actions of our lives, to tread in those steps in which the Son of God, and the best man that ever was, hath gone before us.
III. The life of our blessed Saviour is likewise
an encouraging example. It cannot but give great
life to all good resolutions and endeavours, to see
all that which God requires of us performed by one
in our nature, by a man like ourselves. Our Saviour, indeed, had many advantages above us, being God as well as man; and his humanity, being
supported by the Divine nature to which it was
united, being clear from all the ill effects of original
sin, and from all kind of vicious and inordinate inclinations; but then it is a great encouragement
to us, to consider that God doth not require at our
hands a perfect and unsinning obedience, as the
condition of our salvation and happiness; but only
such an obedience to his laws as is sincere, and
continually aspiring after greater perfection, which
is very possible to us by the grace of Christ, even
in this imperfect state; that God considers our
weakness, and how much we stand in need of his
grace and assistance, and hath assured us that it
shall not be wanting to us, if we heartily and earnestly beg it of him; and that strength which we
may have for asking, is as good as if it were our
own. If Christ were the Son of God, so are we, in
a lower degree, by grace and adoption; and “if we
be the sons of God, the Spirit of God dwells in us,”
to quicken and raise us to newness of life. And he
An example more suitable to our weakness, might seem to have had more of encouragement in it: but we are to consider, that the Son of God assumed our nature, as compassed with infirmities, and liable to be “tempted in all things as we are, only without sin;” so that his example could not possibly have come nearer to us than it does, without great disadvantage to us, without wanting that perfection which is necessary to a complete and absolute pattern. In short, the Spirit of Christ dwells in us; and the same Spirit which kept and preserved him from all sin, is equally able to mortify sin in us, and to enable us to do the will of God in such manner as he will accept to our justification.
IV. It is an universal pattern. As the doctrine of our Saviour, so his example was of an universal nature and design, calculated for all times and places; and, as much as was possible, abstracted from the circumstances of a particular condition, that it might be the more equally suited to all callings, and conditions, and capacities of men, and fitted for general direction and imitation in all sorts of goodness and virtue, either in the general principle, or in the particular instances of them. And for this reason he would not engage himself in any particular calling, or way of life, that his pattern might more equally and indifferently regard all mankind.
He was really a great person, the greatest that
He had the deepest and most comprehensive knowledge; in him, as the apostle expresseth it, “were hid all the treasures of wisdom and knowledge:” and yet he made no vain show and ostentation of it; he did not puzzle his hearers with abstruse speculations and sublime mysteries, but, in a way of plain and familiar instruction, declared to his hearers those things which were most useful and necessary for them to know. He confuted the doctors, and confounded the wisdom of the wise, those who were conceited of their own knowledge and skill in Divine things; but was always ready to condescend to the weakness and ignorance of the meanest capacity; giving herein an example to the wise and learned, not to make a show of their knowledge, but to make the best use of it; not to lift up themselves above others, but to condescend and stoop to them for their good.
He sometimes retired from conversation and company, that he might be alone, and at leisure to at
tend upon God, and meditate on Divine and heavenly things, without interruption and distraction;
but most frequently he conversed with others, and
mingled himself with all sorts of persons, that he
might give all the advantage, and do all the good
he could to all men. Nay, he did not decline the
More particularly, the life of our blessed Saviour is a pattern to us,
1. Of the greatest and most substantial virtues.
2. Of the most rare and unusual.
3. Of the most useful and beneficial.
4. Of the most hard and difficult: and,
5. Of such virtues as are most needful; and for the practice of which, there is the greatest and most frequent occasion in human life.
1. It is a pattern of the greatest and most substantial virtues.
Of a fervent piety and devotion toward God. We
read, that he often retired to pray, and sometimes
spent whole nights in it: his mind was continually
upon God, as appears by his frequent ejaculations
upon all occasions, by his communication and discourse, which was always either instructive of men
And then his ready and cheerful obedience to the will of God in all things: “In the volume of the book it is written of me, I come to do thy will, O my God.” He speaks of it with pleasure; and he delighted to do it: he declined the will of God in no instance, how difficult and displeasing soever to flesh and blood.
The perfect purity and innocency of his life;
he was “a lamb without spot and blemish,” (
And then his universal charity, taking all opportunities to do all the good, temporal and spiritual, that he could to all men, of which his whole life is one great and continued instance: these are all great and substantial virtues.
I have indeed said nothing of justice, both because there was little occasion for it, he having no thing to do in those matters wherein justice is concerned: he had no estate of his own, and he meddled not with those of other men: and, likewise, because his life was all goodness, which is a virtue of a higher pitch than justice: he that was so good to all, we need not doubt of his justice, if there had been occasion for it.
2. He was a pattern of the most rare and unusual virtues.
Such was his sincerity, “guile was not found in
Another virtue, which is not very usual, was eminent in our Saviour—I mean true humility, without
affectation and secret pride lurking under it. This
appeared very remarkable, and very natural, in his
whole life, which was all of it the greatest instance
of humility that ever was; and, therefore, with
great assurance he propounds himself to our imitation in this: (
And then his contempt of the world, and the enjoyments and pleasures of it, to that degree, that he
would have no part and share in the possessions of
it, not so much as one of the first and almost lowest
conveniences of life, a settled abode and habitation;
so that, as he himself tells us, he was in a more
destitute condition than the brute creatures: “The
foxes have holes, and the birds of the air have nests,
but the Son of man hath not where to lay his head.”
Not that he designed to oblige us to a strict imitation of him in this particular; for he might, and we
may lawfully possess and enjoy these things: but
to teach us not to overprize them, not to seek them
too earnestly, nor love them inordinately. That he
despised them, should keep us from admiring them,
And then his excessive kindness and benignity to
us, such as men very rarely shew to their best
friends, and the best men; but such as no man ever
shewed to his enemies: “Peradventure, for a good
man one would even dare to die, (says St. Paul,
3. The life of our blessed Saviour is likewise a pattern of such virtues, as are most useful and beneficial to others.
In his readiness to do good to all persons and all
kinds; by instructing their ignorance, and supplying their wants, spiritual and temporal; by resolving their doubts, and comforting them in their sorrows; by healing their diseases and infirmities,
which he, indeed, did in extraordinary and miraculous ways, because he was destitute of ordinary
means; and we are to do it by ordinary means, and
such as are in our power, which when they are,
there is no need of miracles. And then in his seeking occasions and opportunities for it, not content
with those that offered themselves, but inquiring
after them; and in his unwearied diligence in this
work; for “he went about doing good,” spent
whole days from morning to night, for the service
and benefit of others; neglected himself, and the
ordinary refreshments of nature, out of his great
And in the delight he took in this employment;
it was “his meat and drink” to be doing of it,: he
esteemed it his happiness, yea, a greater felicity to
confer benefits upon others, than any man finds in
receiving the greatest benefit from others: for that,
it seems, was a noted saying of his, a kind of motto
with him, as St. Paul testifies: (
And then in his condescension to others, and
consideration of their weakness, and complying with
them in lawful and indifferent things, for their edification, and to gain them in greater matters; this
St. Paul tells us, was our Lord’s temper, and he urgeth Christians with the example of it: (
And, which greatly conduceth to the comfort and benefit of all societies, both civil and ecclesiastical, he gave us the example of an obedient and peace able temper, conforming himself and his actions not only to Divine, but human laws, “giving to Cæsar the things which are Cæsar’s, and to God the things which are God s;” insomuch, that when tribute was demanded of him, though he was really free from any such obligation, and so poor, that he was not able to pay it, in which case even Cæsar must lose his right; nevertheless, to avoid offence, he submitted to it, and chose rather to work a miracle, than to appear refractory and disobedient.
And in religious rites and ceremonies, and the
observance of days and times, he did not only conform to all Divine
institutions, but to human appointment and usage in all things that were of an
innocent and indifferent nature; and this without
any anxious scrupulosity, and perverse disputing
every inch of his liberty; with great peaceableness
observing those religious festivals, which had no
other appointment but of the civil authority, and
were of mere human institution; and with great
prudence steering a middle course, between endless
superstition and scrupulous and petulant faction;
giving all Christians herein a pattern, how to demean themselves in like cases with great peaceableness and obedience, and not to do or avoid the
doing of any thing, out of peevishness and singularity of humour, and a spirit of contradiction, and
not to indulge needless and endless scruples, especially
And our Lord did not only give us the example
of a peaceable and uniting spirit, but a little before
his departure out of the world, he bequeathes it to
his disciples, as his last legacy. (
Let us often think of this pattern, and this prayer
Leaving us an example, that ye should follow his
steps.—
I HAVE considered our Saviour’s example as an universal pattern, calculated for all persons, times and places; and this I illustrated in these particulars:
1. That it was a pattern to us of the greatest and most substantial virtues.
2. Of such as are most rare and unusual.
3. Of such as are most useful and beneficial to others: I proceed to the particulars, which remain to be spoken to.
4. Our Saviour is likewise a pattern to us of such virtues as are most hard and difficult to be practised, such as are most against the grain of our corrupt nature, and most contrary to flesh and blood.
Every virtue is then hard and difficult, when it either contradicts the strong inclinations of nature, or meets with powerful temptations to the contrary.
The virtues which thwart the inclinations of human nature, are comprehended under the general
name of self-denial; the denial of ourselves in those
things which are commonly dearest to men; such
are our own life, our pleasure or ease, our reputation: in all these, our blessed Lord hath given us
the greatest example of self-denial that ever was;
he denied his own life, and gave up himself wholly to
And he did not only deny his own will in obedience to the will of God, for which there is so great and invincible reason;
but he denied it likewise in compliance and condescension to the prejudices, and humours, and infirmities of men, for
their edification and good. So St. Paul tells us,
and propounds our Lord herein to us for a pattern.
(
He denied himself in the lawful pleasures and
satisfactions, in the ease and accommodations of
And he denied himself likewise in one of the
dearest and tenderest things in the world, to the
wisest and greatest minds, I mean in point of
reputation: “he made himself of no reputation,”
says St. Paul, (
And surely in no case is example more necessary
than in this, to animate and encourage us in the discharge of so difficult a duty, so contrary to the bent
and inclination of our nature. A bare precept of
self-denial in these things, and a peremptory command to sacrifice our own wills, our ease, our
pleasure and reputation, yea, and life itself, to the
glory of God, and the good of men, would have
sounded very harsh and severe, had not the practice
of all this been exemplified in a pattern of so much
advantage: one who, in all these respects denied
himself much more than is possible for us to do,
who might have insisted upon a greater right, who
abased himself, and stooped from a greater height
and dignity, who did not submit to a condition of
poverty and meanness when it was unavoidable, but chose it; who submitted to suffering, though
he never deserved it, and who met with all the
contempt and reproach imaginable, whilst he truly deserved the greatest esteem and reputation. Here
is an example that hath all the argument, and all
the encouragement that can be to the imitation of
it. Was he, who had so regular a will and inclination, contented to have it crucified and thwarted?
did he, who had an unquestionable right to all the
riches and enjoyments of the world, renounce them
all, and embrace poverty? did he, to whose deep
wisdom and judgment all mankind ought to submit,
condescend to the weakness of others, and not
please himself? did he, who never did the least
Our Lord did not, like the pharisees, give strict
precepts to .others, which they themselves did not
follow. “They said, and did not; laid heavy bur
dens upon others, and grievous to be borne, when
they themselves would not touch them with one of
their fingers:” nor like the philosophers, who spake
fine and glorious things of goodness and virtue, but
did much like other men; gave strict rules to others,
but lived loosely themselves; and therefore it is no
wonder that their discourses had so little effect upon
the lives and manners of men, and were so unavailable to the reformation of the
world. Precepts of great strictness and severity, are like to be obeyed very
slowly and faintly, unless they be sweetened and made easy by the familiar
practice of those that give them. In a way that is rugged and difficult, full of
trouble and danger, it is not enough to bid men go on; but he that bids them,
must go before them, and take them by the hand, and give them
And so he did likewise in those virtues which are
so difficult upon the account of temptation from
without, as well as of inclination from within. Not
to insist upon his firm resistance of all the temptations to ambition, which made not the least impression upon him; the offer of the kingdoms of the
world, and the glory of them, had no influence upon
him. He was sometimes in great favour with the
people, and mightily applauded by them, for speaking
But that which I shall particularly take notice of, under this head, is his great meekness; which is a very difficult virtue, if we consider the peevishness and infirmity of the human nature, and the frequent temptations to passion and anger, which occur in human life, and these very sudden and surprising; so that there is nothing wherein wise men do oftener betray their own weakness, than in the matter of sudden anger. Moses, the greatest of all the prophets that had been, and who it seems was naturally of a meek temper, having this testimony given him by the Spirit of God, that he was the meekest man upon earth; yet he miscarried in this matter, and not being able to bear the continual perverseness of that people, lost his temper, and fell into an irregular passion. But our blessed Lord, whose temper was perpetually assaulted with the highest provocations in all kinds, still maintained the evenness and meekness of his spirit.
The dulness and slowness of his disciples, to understand and believe what he had so plainly taught,
and so often inculcated upon them, was a great
trial of patience; which yet provoked him no farther, than to a just rebuke of their fault. The
hardest words he ever gave them, were: “O unwise
and slow of heart to believe! how long shall I suffer you?” And when he was in the height of his
His sharp reproofs of the scribes and pharisees, were but a necessary severity, and a just expression of his indignation at the fulsome hypocrisy of such great pretenders to piety and devotion; for he knew their hearts. His whipping of the buyers and sellers out of the temple, the only action of his life in which there appears any transport of anger, was no other than a becoming zeal for the honour of God’s house, which he saw so notoriously profaned; which zeal was warranted, after the example of Phineas, by the extraordinary occasion of it. In all his other actions, he was perfectly meek and lowly in spirit, void of pride, one of the chief causes of inordinate anger. We cannot say he was never angry; but whenever he was so, which was very seldom, he sinned not; it was upon great and just occasion, and never to any undue degree.
And this is the more remarkable, because he was
very apt to receive the impressions of other passions;
of love and pity, which easily moved him to kindness and compassion. He could not forbear to
weep, when he saw Lazarus’s friends lamenting
And yet he lived and died almost under continual
provocations to it; not only from his friends and followers, but from all soils of persons, provocations
of the highest nature: if the most spiteful reproaches
and injurious usage, and the most cruel persecutions and sufferings from the hands of those whom
he had by all ways endeavoured to oblige; if the
contradiction of sinners, whom he came to save; in
a word, if the greatest malice, accompanied with the
highest ingratitude; if any, if all of these be provocations of a high nature, he was almost continually, living and dying, exercised with these. And
how did he demean himself in the midst of all these
provocations? with the greatest meekness and mildness imaginable, answering their bitterest reproaches
and cruellest usage either with calm reasonings or
with meek silence; that, by the reasonableness and
meekness of his answers and carriage, he might
And having such an example left us of this great
virtue, let us do likewise, since, as St. Peter tells
us, he suffered, with all this meekness and patience, “to leave us an example that ye might follow his
steps; who, when he was reviled, reviled not again;
when he suffered, he threatened not; but committed himself to him that judgeth righteously.” When
we consider this example, can we resent so highly
To all which I shall add, his readiness to forgive injuries,
considering the temptations he had to wrath and revenge, from the spiteful
reproaches, and injurious calumnies, and continual persecution of his bitter and
implacable enemies without a cause; who pursued him with incessant rage and
malice, and never gave over until they had wrought his ruin, and by false
accusations, and a most violent persecution, and seditious tumults and clamours,
they had forced the Roman governor, contrary to his inclination and the
convictions of his own mind and conscience, and against all reason and justice,
to pass sentence upon him, when he declared he saw nothing in him worthy of
death, and to condemn him to a most painful and ignominious death.
Nor did their malice end here; but they aggravated
his sufferings with scurrilous taunts and reproaches,
and all the rudeness and indignities imaginable:
and yet all this injurious and cruel usage did not
provoke him to one revengeful thought; could not
extort from him so much as one peevish, or misbecoming, or threatening word.
“When he was reviled, he reviled not again; when he suffered, he
threatened not.” But, notwithstanding all this provocation,
It is easy to give precepts of forgiveness, to hid
men “love their enemies, bless them that curse
them, do good to them that hate them, and pray for
them that despitefully use them, and persecute
them; and to forgive our brother that offends us,
not only to seven times, but to seventy times seven,”
without stint and limit: but the practice of this is
exceeding difficult; for how hard do we find it to
pass by a little provocation, and upon a very small
affront and indignity offered to us to suppress the
thought and desire of revenge, and to command our
passion from breaking out in word or deed? But
much more difficult is it perfectly to forgive, to love
our enemies, to pray for them, and to be ready to do
them good. Such a difficult virtue as this had need
of ail sorts of inducements to engage us to the practice of it. And therefore our blessed Lord did not
think it enough strictly to enjoin it, and to enforce it
upon us by the most powerful considerations, teaching us in our daily prayers to beg mercy and forgiveness of God upon this condition—that we forgive
others, and not to hope for it upon other terms;
telling us, that as we demean ourselves toward one
another in this case of injuries and provocations, so
God will deal with us; “if ye forgive men their
trespasses, your heavenly Father will also forgive
you; but if ye forgive not men their trespasses,
neither will your heavenly Father forgive you your
trespasses.” Nothing can be urged upon us with
greater force than this duty is, because upon our
5. And lastly, Our Saviour is likewise a pattern
to us of the most needful virtues, and for the practice
Several of these I have already mentioned under the former heads: as sincerity, which hath an universal influence upon all our actions; and is a principal ingredient into all the duties and services which we are to perform to God and men; humility and meekness, for the exercise whereof there is almost continual occasion in all our conversation with others. These have been spoken to, I shall therefore instance in some others, which are likewise of great and frequent use in human life.
(1.) The great humanity of his carriage and deportment, of which he gave manifold instances, in
his free and familiar conversation with all sorts of
people. He did not despise the meanest. How
familiarly did he talk with the woman of Samaria?
insomuch that his disciples were offended at it,
and “marvelled that he talked with her.” He did
not decline the conversation of the worst of men,
where he had any hope of making them better by
it; and though his companying “with publicans
and sinners” was often objected as matter of scandal to him, yet he would not for that reason neglect any opportunity of doing good. He was affable to his inferiors, to the meanest person that had
occasion to speak with him; yea, he rebuked his
disciples, for forbidding the little children to come
to him. They would have kept them from him,
because they could not imagine to what purpose
they should be permitted to come to him: but
though they were not capable of his instructions,
yet they were of his kindness and blessing. “He
took them up in his arms, and laid his hands upon
them, and blessed them;” and he proposed them to
His humanity likewise appeared in the tenderness and compassion of his nature, towards all that were in want or misery of any kind. “He healed all manner of sicknesses and diseases among the people, and went about doing good.” And when his followers, by their long attendance upon him hi desert and solitary places to hear his doctrine, were pinched with hunger, he could not find in his heart to dismiss them without some refreshment; and, having no other means, did it by a miracle. He was very apt to sympathize with the condition of others, to weep with them that wept, as he did with the friends of Lazarus over his grave: nay, he had a tenderness for his enemies; when he beheld Jerusalem, and the sad fate which hung over it for their obstinate impenitency, he could not refrain from tears at the thoughts of it.
Another instance of his humanity was his easiness
to be entreated, and readiness to yield to the request of those who desired his company, or implored
his help and assistance. And as he was most ready to do good to all, so he did not disdain to receive kindness from any; complying cheerfully
with the desires of those who invited him to their
houses, and accepting kindly any well-intended
respect. How did he resent the extraordinary
kindness of the devout woman, who poured the
box of rich ointment upon his head! taking care
that the memory of it should be transmitted to all
generations, and proclaimed over the whole world,
(
(2.) Another very needful virtue, and for which
And this is a virtue very necessary to a good man, especially in bad times, and requires a good degree of fortitude and firmness of resolution to make a man master of it. And it is not more necessary than it is reasonable: for it is not in our power, whether men shall speak well or ill of us; but it is in our power, whether we will do well or ill. It is many times impossible to please men, they are so divided in their opinions about good and evil; but we may make sure to please God, and to gain his praise and approbation, “whose judgment is always according to truth.” It is a vain and endless thing to live up to the humours and opinions of men, which are variable and uncertain; but if we keep steady to our duty, we live to the consciences of men, which first or last will come to themselves, and come over to us, and approve of that which is good. This is, as St. Paul speaks, “to commend ourselves to every man’s conscience in the sight of God.”
(3.) Another virtue for which there is great occasion in human life, and for which our Lord was very
remarkable, was his contentedness in a mean and
poor condition; and such was his condition to the
very lowest degree. He was destitute of the ordinary conveniences and necessary supports of life;
he lived generally upon the kindness and charity
of others, and when that failed, and he wanted ordinary supports, as he often did, he was maintained
by miracle: and yet, in this mean and necessitous
condition, he had a constant evenness and serenity
of mind; he had no anxious care and solicitude
Before this example, we might have thought that poverty and meanness had been a sign of God’s hatred and displeasure, or at least an argument of less love and regard: but now that we see him, whom God loved infinitely better than any man in the world, to have been one of the poorest men that ever lived; this is a demonstration, that a man may be entirely beloved of God, though he be in the poorest and most destitute condition; for in such a condition he thought fit to place his beloved Son, “in whom he was well-pleased.” And if poverty be consistent with the highest degree of God’s love and favour, we may bear it contentedly; and if there be reason for contentment even in poverty, to be discontented in any condition that is above it, is shameful and intolerable. Of such force is this example of our Lord, to banish discontent from any condition we are liable to in this world. The
(4.) Fourth and last virtue I shall instance in, and
for the exercise whereof there is very great and frequent occasion in human life, is patience under sufferings, and such a perfect resignation of ourselves to the
So that the greatness of our Lord’s sufferings, considered
together with his perfect innocency, gives his example a peculiar force and
advantage above all other examples whatsoever. And therefore the apostle to the
Hebrews, after a great number of examples of the persecution and patience of the saints
in all ages, not content with these, he adds that of
our Lord, as the most perfect and powerful example of all others: (
Before I come to the fifth and last advantage of our Lord’s example, it will be requisite to clear what hath been said from three or four obvious objections. But this I shall reserve for another discourse.
Leaving us an example, that ye should follow his
steps.—
THE example of Christ is an argument never un seasonable; and though it be somewhat foreign to the occasion of this day, yet it will afford us some thing not improper to be considered by us, concerning the blessed mother of our Lord. I have handled this argument of our Lord’s example very largely, and, among other things, have shewn the manifold advantages of it, in these following respects:
I. That the example of our Lord is a most absolute and perfect pattern, being the life of God, in the nature and likeness of man.
II. A most familiar and easy example, in which we see the several virtues of a good life practised in such instances, and upon such occasions, as do frequently happen in human life.
III. It is an encouraging example; nothing being more apt to give life to good resolutions and endeavours, than to see all that which God requires of us, performed by one in our own nature, and a man as like ourselves, as it is possible for a perfect pattern to be.
IV. It is likewise an universal example, calculated as equally as it is possible for all conditions
V. Fifth and last advantage, which I mentioned of our Lord’s example; that it is, in the nature of it, very powerful to engage and oblige all men to the imitation of it. But before I enter upon this, I proposed to clear what hath been already said concerning our Lord’s example from three or four obvious objections.
The first objection is, that a great part of our Saviour’s life consisted of miraculous actions, wherein we cannot imitate him.
This is very true; and for that very reason, because we cannot imitate him herein, we are not obliged to do it: but we may imitate the compassion and charity which he shewed in his miracles, by such ways, and in such effects, as are within the compass of our power. We are not anointed, as he was, “with the Holy Ghost, and with power to heal all manner of sickness and disease:” but we may “go about doing good,” as he did, so far as we have ability and opportunity; we may comfort those in their sickness and distress, whom we are not able in a miraculous manner to recover and relieve; and in diseases that are curable, we may help the poorer at the expense of our charity, and do that by slower and ordinary means, which our Saviour did by a word in an instant.
Secondly, Against the universality of our Saviour’s example, it is objected, that he hath given
To this I answer, that though his single state of life did hinder him from being formally an example as to some of the most common relations, as of a father and a husband; yet he was virtually so in the principle and practice of universal charity, which principle, if it be truly rooted in us, will sufficiently guide and direct us in the duties of particular relations.
And whereas it is further objected, that he hath
left us no example of that, which by many is esteemed
the only religious state of life; viz. perfect retirement
from the world, for the more devout serving of God,
and freeing us from the temptations of the world,
such as is that of monks and hermits; this, perhaps,
may seem to some a great oversight and omission:
but our Lord in great wisdom thought fit to give a
pattern of a quite different sort of life, which was,
not to fly the conversation of men, and to live in a
monastery or a wilderness; but to do good among
men, to live in the world with great freedom, and
with great innocency. He did, indeed, sometimes
retire himself, for the more free and private exercise
of devotion, as we ought to do; but he passed his
life chiefly in the conversation of men, that they
might have all the benefit that was possible of his
instruction and example. We read, that “he was
carried into the wilderness to be tempted;” but not
that he lived there, to avoid temptation. He hath
given us an example of denying the world, without
leaving it; and of renouncing, not only the pomp and
vanity, but even the lawful enjoyments and conveniences of life, when it may serve to any good end,
either of glory to God, or of advantage to men;
Thirdly, It is objected, that some particulars of
our Saviour’s carriage towards rulers and magistrates
seem liable to exception, and not proper for our
imitation: as, his bold reproofs of the scribes and
pharisees, many of whom were chief rulers, and of
greatest authority among them; and his message
to Herod, “Go and tell that fox.” This opprobrious and reproachful treatment of
magistrates seems directly contrary to an express law of God: (
But to this the answer is plain: that our Lord
used this freedom by the virtue and privilege of his
prophetical office, and of his immediate commission
from God; it being the office of prophets, and a part
of their commission, to reprove kings and rulers
with all freedom and plainness, because they were
really superior to them in the execution of that
office. In all positive laws of respect to superiors,
there is an exception of the Divine commission; because, in that case, the prophet speaks in the name,
and by the authority of one infinitely greater than
the greatest upon earth; as, in the Lord’s name, and by his commission, any man
may check inferior magistrates, and that in such a manner, as would be rudeness
and insolence for any other, not so war ranted, to do it. And of this there are
manifold examples in the prophets of the Old Testament; and
what the tenor of their commission was, t we may
see in that given to the prophet Jeremiah: (
The fourth and last objection is, that our blessed Saviour does not seem to bear himself with that duty and respect towards his mother, which that relation seems to require. And to speak according to the first appearance of things, this seems to be, of all other, the most exceptionable part of his life, and to require some particular and extraordinary reason, not so obvious at first sight, for the vindication of it
There are, to my best remembrance and observation, but five passages in the history of our Saviour’s life, concerning his carriage towards his mother, and his discourse with her, and of her; in all which he seems rather to treat her with some appearance of neglect, than with any great show of reverence and respect. Not that we are to imagine, but that he did pay her an entire duty; for we know that he “fulfilled all righteousness:” but, for reasons best known to his infinite wisdom, he thought fit very much to conceal it in his public behaviour, and to have as little notice taken of it in the history of his life.
And the first passage is,
The second passage is,
The third passage is,
The fourth passage is not much different from the
former; (
The last passage is at the time of his death: (
These are all the passages I know in the gospel,
which concern our Lord’s carriage towards his mother; which, upon the whole matter, is so strange,
that we cannot imagine but there must be some
special and extraordinary reason for it: and we
who have lived to see and know what hath happened
And surely, if this “blessed among women,” the
mother of our Lord (for I keep to the titles which
the Scripture gives her), have any sense of what we
So that the greater part of their religion, both
public and private, is made up of that which was
no part at all of the religion of the apostles and
primitive Christians; nay, which plainly contradicts
it: for that expressly teaches us that there is but
one object of our prayers, and one Mediator, by
whom we are to make our addresses to God. “There
is one God; and one Mediator between God and
man, the man Christ Jesus,” says St. Paul, when
he gives a standing rule concerning prayer in the
Christian church. And yet, notwithstanding all the
care that our blessed Saviour and his apostles could
take to prevent the gross idolatry of the blessed
mother of our Lord, how blindly and wilfully
have the church of Rome run into it: and, in
despite of the clearest evidence and conviction, do
obstinately and impudently persist in it, and justify
V. Fifth and last advantage of our Lord’s example, that it is in the nature of it very powerful, to engage and oblige all men to the imitation of it.
It is almost equally calculated for persons of all capacities and conditions, for the wise and the weak, for those of high and low degree; for all men are alike concerned to be happy. And the imitation of this example is the most ready and direct way to it, the most effectual means we can use to compass this great and universal end; nay, it is not only the means, but the end, the best and most essential part of it. To be like our Lord, is to be as good as it is possible for men to be; and goodness is the highest perfection that any being is capable of; and the perfection of every being is its happiness.
There is a kind of contagion in all examples; men are very apt to do what they see others do, though it be very bad: every day’s experience furnisheth us with many and sad instances of the influence of bad examples; but there are peculiar charms in that which is good and excellent. A perfect pattern of goodness does strongly allure and invite to the imitation of it, and a great example of virtue to a well-disposed mind is a mighty temptation, and apt to inspirit us with good resolutions, to endeavour after that in ourselves, which we so much esteem and admire in others. And such is the example of our Lord, perfect as is possible, and yet obvious to common imitation, and as much fitted for the general direction of mankind in all sorts of virtue and goodness, as any one single example can be imagined to be.
The virtues of his life are pure, without any mixture
His life was even and of one tenor, quiet, and without noise and tumult, always employed about the same work, in doing the things which pleased God, and were of greatest benefit and advantage to men. Who would not write after such a copy; so perfect, and yet so familiar, and fit for our imitation? Who would not be ambitious to live the life which God lived, when he was pleased to become man, and dwell among us?
We are ambitious to imitate those whom we esteem, and are apt to have their example in great
dearness and regard, from whom we have received
great kindness and mighty benefits. This pattern,
which our religion proposeth to us, is the example
of one whom we ought to reverence, and whom we
have reason to love above any person in the world; it
is the example of our Lord and master, of our sovereign and our Saviour, of the founder of our religion,
and of the author and finisher of our faith; it is an
example that carries authority with it, and commands
our imitation. “You call me Lord and Master,”
says he himself, recommending to us the example of
his own humility. (
Yet farther, it is the example of our best friend and greatest benefactor, of him who laid down his life for us, and sealed his love to us with his own blood; and, while we were bitter enemies to him, did and suffered more for us, than any man ever did for his dearest friend. How powerfully must such a pattern recommend goodness, and kindness, and compassion to us, who have had so much comfort and advantage from them? Had not the Son of God commiserated our case, and pitied and relieved us in our low and wretched condition, we had been extremely, and for ever miserable, beyond all imagination, and past all remedy. All the kindness and compassion, all the mercy and forgiveness he would have us practise towards one another, he himself first exercised upon us; and surely we have a much greater obligation upon us to the practice of these virtues than he had: for he did all this for our sakes, we do it for our own. We have a natural obligation, both in point of duty and interest; his was voluntary, and what he took upon himself, that he might at once be a Saviour and an example to us. He that commands us to do good to others, was our great benefactor; he that requires us to forgive our enemies, shed his own blood for the forgiveness of our sins; while we were enemies to him, laid down his life for us, making himself the example of that goodness, which he commands us to shew to others.
Are any of us reduced to poverty and want? let
us think of him, who, being Lord of all, “had not
where to lay his head; who being rich, for our sakes
became a beggar, that we through his poverty might
be made rich: Are we persecuted for righteousness
When we are ready to be discouraged in well doing, by the opposition we meet withal from the ingratitude of men, and the malicious interpretation of our good actions, perverting the best things, done with the best mind and to the best ends, to some ill purpose and design, “consider him who endured such contradiction of sinners against himself, lest you be weary and faint in your minds.”
Can we be proud, when the Son of God “hum
bled himself, and became of no reputation;” emptied
himself of all his glory, and was contented to be “despised and rejected of men?” Shall we be covetous, and thirst after the things of this world, when
we consider how the Son of God despised them, and
trampled upon them? Shall we contemn and despise the poor; nay, can we choose but esteem them
for his sake, whom they resemble, and whose low
and indigent condition in the world hath made poverty not only tolerable, but glorious? Can we be
peevish and fro ward, and apt to fly out into passion
upon every little occasion, when we consider the
meekness of the Son of God, and with what serenity
and evenness of mind he demeaned himself, under
great and continual provocations? Shall we be discontented in any condition, when we consider how
contented the Son of God was in the meanest and
most destitute condition; how he welcomed all
events, and was so perfectly resigned to the will of
his heavenly Father, that whatsoever pleased God,
Shall we resent injuries, slanders, and calumnies so
heinously, as to be out of all patience, when we consider with what meekness of temper, and how little
disturbance of mind, the Son of God bore all these;
how “he gave his back to the smiters, and his
cheeks to them that plucked off the hair, and with
held not his face from shame and spitting?” How “he was led as a lamb to the slaughter, and as the
sheep before the shearer is dumb, so he opened not
his mouth; being reviled, he reviled not again; when
he suffered, he threatened not; but committed himself to him that judgeth righteously?” Such vile and
barbarous usage the Son of God met withal; and
yet, under all this, he possessed his soul in patience: and do we expect to be better treated than
he was? Was goodness itself contented to be traduced, and evil spoken of, perfect innocence to be
slandered and persecuted; and shall we, who are
sinners, great sinners, think ourselves worthy to
escape these things, and too good to have that done
to us, which was done to one infinitely better than
we are? It is our Lord’s own argument, and there
is great weight and reason in it; “if the world hate
you, ye know that it hated me before it hated you.
Remember the word that I said unto you, the servant is not greater than the lord. If they have persecuted
me, they will also persecute you; it is
Can we entertain thoughts of revenge, when we have such a pattern of forgiving before us, who poured out his blood for the expiation of the guilt of them that shed it, and spent his last breath in fervent and charitable prayers for his betrayers and murderers? Lord endow us with the like temper; but do not try us with the like sufferings.
Thus by setting the example of our Lord before us, and keeping this pattern always in our eye, we may continually correct all our own errors and defects, all the distempers of our minds, and the faults and irregularities of our lives; we may argue ourselves into all kind of virtue and goodness, and from such an example be strongly excited and sweetly led to the practice of it.
Let us not be discouraged by the consideration of our own weakness; for he who hath given us such an example of virtue, is ready likewise to give us his Holy Spirit, to assist and enable us to conform ourselves to this pattern of our Lord and Master, and to follow the blessed steps of his holy life.
“Now the God of peace,” &c.
But we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but
unto them which are called, both Jews and Greeks,
Christ the power of God, and the wisdom of God.—
THE sufferings of the Son of God for the sins of
men, as they are a subject never improper to be insisted on; so they are more
especially seasonable at this time, Preached on Good Friday.
Among all the prejudices that were raised against
the Christian religion, when it first appeared in the
world, this was the greatest of all other, that the
But, notwithstanding the odium of this objection, the apostles of our Lord and Saviour, who
were sent by him to publish his doctrine to the
world, did not, in the least, endeavour to hide and
dissemble the matter; but did openly, and without
disguise, declare to the world, that he in whom they
believed, and endeavoured to persuade others to believe, was for speaking the truth, which he had heard
from God, arraigned at Jerusalem, and there “by
wicked hands crucified and slain.” And though they
knew that this seemed very foolish and absurd, both
to Jews and Gentiles, whom they designed to convert to Christianity, and did extremely prejudice
them against it; yet nevertheless they persisted in
the course they had begun, leaving God to do his
own work, in his own way; and they found the
success of it. For, though it was a very plain
story which they told the world, and appeared even
ridiculous to those who thought themselves the
wisest and ablest judges of these matters; yet being
the truth of God, it had a mighty efficacy upon the
minds of men, notwithstanding all the prejudice that
was raised against it. “It pleased God, by the foolishness of preaching, to save them that believe;” by this
Indeed, it was not suited to the genius either of
the Jews or gentiles; for they, according to their
different ways of institution, expected quite another
thing: (
Such was the temper and disposition of the Jews: but now the gentiles, according to their way of institution, expected that the apostles should have discoursed to them upon philosophical principles, and have demonstrated things to them in their way. “The Greeks seek after wisdom;” they were great searchers after wisdom and knowledge, and they valued nothing but what had the appearance of it, and what was delivered with great sharpness of wit and reasoning, and set off with art and eloquence. Had the apostles pretended to some new theory of natural or moral philosophy, and discoursed to them about the first principles of all things, about the chief good, or about the nature of the soul, they would have heard them with great patience and delight. Nothing but deep and subtle speculations, about these kind of arguments, did relish with them, and please their palates. But the history of our Saviour, his life, and death, and resurrection, and the plain precepts of his doctrine, were dry and insipid things to them, and were so far from having a shew of wisdom and philosophy, that they appeared foolish and ridiculous to them.
But the design of God in the Christian religion,
being not to please the humour and gratify the curiosity of men; but really to do them good, and to
reform the manners of mankind, he used quite another method; which, how offensive soever it might
be to those who thought themselves wise, yet it was
really the wisest and most powerful means to that
end: so the apostle tells us here in the text: “But
we preach Christ crucified, to the Jews a stumbling-block, and to the Greeks foolishness: but unto them
that are called, (that is, to those whose minds are
duly prepared to consider things impartially, and to
In these words we have these two things considerable:
First, The exception which the world took at the doctrine of the gospel, upon account of our Saviour’s sufferings: Christ crucified was “to the Jews a stumbling-block, and to the Greeks foolishness.”
Secondly, That notwithstanding the seeming un reasonableness and absurdity of it, it was a most wise and effectual contrivance for the end to which it was designed and appointed: “But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.” I shall speak something to each of these, as briefly and plainly as I can. I begin with the
First, The exception which the world took at the doctrine of the gospel, upon account of our Saviour’s sufferings. The world were generally offended at it, but not all upon the same account; the Jews took one kind of exception against it, and the heathen another: “We preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness.” They were both offended at the same thing, the low and suffering condition of our Saviour; but not upon the same reason. The Jews thought, that this mean appearance and condition of our Saviour, was unsuitable to the power of God; and the heathen, that it was not agreeable to the wisdom of men.
The Jews, from the tradition of their fathers, to
which (just as the church of Rome does now-a-days)
they paid a greater reverence than to the written
So that the Jews being so firmly fixed in this conceit of the temporal reign of the Messias, nothing
could be a greater stumbling-block to them, than
On the other side, the heathen philosophers, who
were not possessed with these conceits about the
Messias, they were offended at the unreasonableness
and folly, as they thought, of the apostles doctrine,
who went about to persuade the world, that a man,
who had lately suffered and was crucified at Jerusalem, was a great prophet come into the world; nay,
the Son of God, in whom all men ought to believe,
and by whom they ought to hope for life and salvation:
And as for his doctrine, which the apostles pretended to deliver, it was a plain and rude thing, without art or eloquence, nothing of deep speculation, or strict demonstration in it: in short, so far from being worthy of “a teacher come from God,” that it was below the pitch of an ordinary philosopher. These and such-like things were, in all probability, the exceptions which the heathen philosophers took as the apostles preaching, concerning our Saviour’s death and his doctrine; and they had some colour in them.
But, upon impartial examination, it will appear, that, notwithstanding these exceptions, the sufferings of our Saviour, considered with all the circumstances that belong to them, were a very wise and effectual method made use of by Almighty God, for the reforming and saving the world. Which brings me to the
Second thing propounded to speak to from these
words; namely, To vindicate the wisdom of this
First, The Jews had no sufficient ground to be so much offended at the sufferings of the Messias. For,
I. They had no reason to expect that the Messias should be a great temporal prince, if they had attended to the predictions of their prophets concerning him, which ought to have been their rule: for they affirm no such thing of him. All that they say of him, plainly refers to a spiritual kingdom, that he should “rule in righteousness,” that he should “preach the gospel to the poor, and open the eyes of the blind, and unstop the ears of the deaf, and make the lame walk;” that he should “finish transgression, and make an end of sin, and make intercession for iniquity, and bring in ever lasting righteousness.” So that, if they had not entertained a very groundless and carnal conceit concerning him, they could not so widely have mistaken the ancient prophecies of him, which ought to have guided them in these matters, and which they might have seen all plainly fulfilled in the person of our Saviour.
II. The predictions concerning him do most expressly foretel his death and sufferings, and that
with very particular circumstances: David in the
22d Psalm: Isaiah quite throughout his 53d chapter: and Daniel does particularly point out the
time when he should be cut off. So that they had
all the reason in the world to expect that the Messias, when he came, should be
“despised and rejected
III. As for signs to evidence him to be the Son
of God; though God did not gratify their curiosity
as to the nature and manner of them, yet he gave
the greatest testimonies that ever were given to any
prophet, and abundantly enough to satisfy any reasonable man, that he was “a teacher come from
God.” Indeed, his miracles were not generally so
prodigious and amazing: but they were many and
public, they were useful and beneficial to mankind; and for that reason, more likely to come
from God. He did not call for fire from heaven to
destroy his enemies; but he gave sight to the blind,
and hearing to the deaf, and health to those that
were sick of the most dangerous and inveterate diseases, and (which was always reckoned among the
greatest and most undoubted kind of miracles) life
to the dead. And when he himself was put to
death by the malice of the Jews, though he did not “come down from the cross,”
and was not rescued from his sufferings by an immediate hand from heaven, to
triumph over the malice and cruelty which they were exercising upon him (which
was the miracle they required to be shewn), yet God was not wanting to give
testimony to him in a most remarkable manner, by prodigies which immediately
followed his death; in the strange darkness which
came upon the land; in the terrible earthquake
which rent the veil of the temple, and tore the rocks
asunder; in the opening of the graves, and the
Secondly, Neither had the heathen philosophers reason, upon account of the story of our Saviour’s sufferings, to look upon the gospel as so absurd and unreasonable a thing; as will, I hope, evidently appear, if you will be pleased to consider with me these following particulars:
I. That there is nothing more inculcated in the writings of the wisest and most famous of the heathen philosophers than this, that worldly greatness and prosperity is not to be admired, but despised by a truly wise man. Aristotle, in his Ethics, makes it the property of a magnanimous and great spirit, not to admire greatness and power, and victory, and riches. So that, according to their own principles, our Saviour was not to be despised upon account of his meanness and sufferings. He might be a great prophet and come from God, though he enjoyed nothing of worldly greatness and prosperity.
II. They tell us, likewise, that men may be very
virtuous and good, and dearly beloved of God, and
yet be liable to great miseries and sufferings. And
to this purpose I could bring you almost innumerable testimonies out of the books of the philosophers.
III. They tell us, likewise, that a state of affliction and
suffering is so far from rendering a man unfit to reform the world, and to be an
example of virtue, that none so fit as those that are in such circumstances. Arrian, in his dissertations of Epictetus, describing a man fit to reform the world,
whom he calls “the apostle and messenger, the
minister and preacher of God to mankind,” gives this character of him: “He must
(says he) be without house and harbour, and destitute of all worldly
accommodations; (just as it is said of our Saviour, that the “Son of man had not
where to lay his head;”) he must be armed with such a patience by the greatest sufferings, as if he were a
stone and devoid of sense; he must be a spectacle
of misery and contempt to the world.” And, to
mention no more, Plato, in the second book of his
Commonwealth, when he would represent a righteous man giving the most unquestionable testimony
to the world of his virtue, “Let him (says he) be
stripped of all things in this world, except his righteousness; let him be poor and diseased, and
accounted a wicked and unjust man: let him be whipped,
IV. As it seems very convenient, (I am not so
bold as to say it was necessary, and that God had
no other way to bring about the salvation of men;
for what are we, that we should prescribe to God,
and set bounds to infinite wisdom?) I say, as it
seems very reasonable, that, in order to our salvation, the Son of God, who was the author of it,
should become man, both that he might be an example of holiness, and an expiation for sin; and
that he should be born after the manner of other
men, to satisfy us, that he was really of the same
nature with us, that so he might converse more familiarly with us, and might be
a more easy, and encouraging, and imitable example of all holiness and
virtue; so likewise was it convenient, that he should
be subject to the miseries and sufferings of our nature, that, by passing through the several states and
conditions of humanity, he might have an experimental knowledge of the sufferings that human nature is liable to; and from his own sense of our infirmities, might be a more merciful and compassionate high-priest. And this the apostle expressly
takes notice of, (
It was of great use that he should live in so mean and afflicted a condition, to confound the pride, and vanity, and fantastry of the world, and to convince men of these two great truths, that God may love those whom he afflicts, and that men may be innocent, and virtuous, and contented, in the midst of poverty, and reproach, and suffering. Had our blessed Saviour been a great worldly prince, his influence and example might possibly have made more hypocrites and servile converts, but it would not have tended one whit to make men more inwardly good and virtuous. The great arguments that must do this, must be fetched, not from the pomp and prosperity of this world, but from the happiness and misery of the other. Besides, had our Saviour appeared in any great power and splendour, the Christian religion could not have so clearly been acquitted from the suspicion of a worldly interest and design.
And then the Scripture assigns very plain and
excellent reasons of his suffering of death; that he
might make expiation for the sins of the whole
world, that he might take away sin by the sacrifice
of himself, and put an end to that troublesome and
unreasonable way of worship by sacrifice, which
was in use both among Jews and heathens, and that,
by conquering death, and him that had the power of
it, he might “deliver those, who, through fear of
death, were all their life-time subject to bondage,”
as the apostle speaks, (
V. As for the plainness of our Saviour’s doctrine and of the instruments whereby it was propagated, this is so far from being an objection against it, that it is the great commendation of it. It contains a plain narrative of our Saviour’s life, and miracles, and death, and resurrection, and ascension into heaven, and a few plain precepts of life; but the most excellent and reasonable, and the freest from all vanity and folly, that are to be met with in any book in the world. And can any thing be more worthy of God, or more likely to proceed from him, than so plain and useful a doctrine as this? Lawgivers do not use to deliver their laws in eloquent language, to set them off with flourish of speech, and to persuade men to a liking of them by subtle and artificial insinuations; but plainly, and in few words, to declare their will and pleasure.
And for the instruments God was pleased to make use of for the publishing of this doctrine, we grant they were generally rude and unlearned men, and our religion hath no reason to be ashamed of it; for this was very agreeable to the simplicity of the whole design, that all things should be managed in the plainest manner; that Christianity might be introduced in such a way, as there might be no possible suspicion of a, human contrivance, or worldly design in it.
The religion itself was simple and plain, there
were no worldly inducements to the embracing of it,
And in truth, considering the nature of this doctrine, which consisted either of plain matter of fact, or of easy and familiar precepts, and rules for a good life, the apostles were as tit for the propagating of it, as any sort of persons in the world: for it did not require depth of understanding, or sharpness of wit to comprehend it, and declare it to others; but honesty and integrity of mind, zeal and industry to promote it; in which qualities the apostles excelled the philosophers and best learned persons in the world: and provided an instrument be sufficient and competent for its end, it matters not how plain and unpolished it be; for instruments are not intended for ornaments, but for use. Now the apostles of our Saviour, though they were illiterate and unbred, were as competent witnesses of matter of fact, as any other persons: for there is no wit and learning required, to relate what a man hath seen and heard. Nay, the more simple and plain, the less eloquent and artificial any relation is, the more likely it is to be true, and to gain belief.
Thus you see, that, notwithstanding the seeming
unreasonableness and absurdity of the doctrine
of the gospel, it is a most wise and effectual contrivance for the reforming and saving of mankind.
“But unto them that are called, both Jews and
The proper inference from all this is, to stir us up
to a thankful acknowledgment and admiration of
the wisdom and goodness of God, in the salvation
of men by Jesus Christ. We are most apt to admire
that wisdom which finds out such means to an end,
as human wisdom would have been least apt to devise and hit upon; and yet the more we consider
them, the more we must approve their fitness. Such
is the design of the recovery and redemption of mankind, by the death and sufferings of the Son of God.
However it may appear to rash and inconsiderate
men, who judge superficially, and according to the
uppermost appearances of things, to be a very un
likely and improbable design; yet, upon a thorough
and impartial examination of things, we shall find
that God’s way is the wisest, and that, in the management of this design, he hath outdone the utmost
prudence and wisdom of men, and hath ordered
things to infinitely more advantage, than they would
have been, in any of those methods which the short
and imperfect wisdom of carnal men would have
been most apt to pitch upon. Ignorant, and conceited, and prejudiced men, may censure it for
folly; but the angels, more intelligent and discerning creatures than we are, and of a deeper reach,
do look upon it with wonder and astonishment. So
the apostle tells us: (
And then let us acknowledge the infinite goodness of God, in saving us by the death and sufferings
This is that which we are to commemorate at this season, and by the commemoration thereof, to prepare ourselves for the receiving of the blessed sacrament of his body and blood, which was broken and shed for us. The consideration whereof, as it should excite in us a hearty sorrow and repentance for sin, so should it also inflame us with love to Christ, who, by suffering such things for us, hath laid upon us an eternal obligation of love and obedience to him. The remembrance of whose death should not only put us into a present fit and passion of grief and love, but should be the ground of lasting affections and resolutions; the thoughts of what he hath done and suffered for us, should make us ambitious to do or suffer any thing for him. What should not we be willing to part with for him, who did not think his own life and his glory dear to him for our sakes? Did he die for us? and shall we think much to live to him? Did he become miserable for our sakes? and shall we think much to become holy and happy for his sake and for our own?
Such affections and holy resolutions the consideration
To whom also he shewed himself alive after his passion, by many infallible proofs, being seen of them
forty days, and speaking of the things pertaining
to the kingdom of God.—
THESE words comprehend in short the whole evidence of our Saviour’s resurrection, which maybe referred to these four heads:
First, His appearance to them after his death and passion: “To whom also he shewed himself alive after his passion.” “To whom;” that is, to the apostles whom St. Luke had mentioned just before: “After he had given commandment to the apostles, whom he had chosen; to whom also,” &c.
Secondly, The proof of the reality of his appearance: “To whom also he shewed himself alive after his passion, by many infallible proofs;” ἐν πολλοῖς τεκμηριοις, “idque compluribus argumentis,” saith Erasmus, “and that by many certain and undoubted proofs, or arguments.”
Thirdly, The duration and continuance of his appearance to them: “Being seen of them forty days.”
Fourthly, The subject matter of his discourse with them: “And speaking of the things pertaining to the kingdom of God.” Each of these affords us a considerable evidence of Christ’s resurrection.
First, His appearance to them after his death and
I. His appearance to his apostles.
II. That he was really alive, and his body vitally united to his soul.
III. And this after he was really dead—“after his passion;” that is, after he was crucified, dead, and buried, he was raised to life again. I shall speak briefly of these.
I. His appearance to his apostles: “To whom also he shewed himself alive.” The apostles are here only mentioned, because this is here spoken of, in order to their designation and appointment to be the witnesses of Christ’s resurrection to the world, as the great confirmation of that doctrine which they were to publish: but because I am considering his appearance after his resurrection, as an evidence of the truth of it, I shall therefore take in his appearance to others also of his disciples and followers; and consider, likewise, why he only appeared to his own followers, and not also to the unbelieving Jews, who had put him to death, for the full conviction of his enemies and murderers, and the conversion of that whole nation, to whom he was primarily sent.
In considering his several appearances, not only to
his apostles, but to his other disciples and followers,
that I may give the shortest and fullest view of them,
I shall take them as they are briefly summed up by
St. Paul; (
“He was seen of Cephas.” This is mentioned
St. Paul goes on; “And then of the twelve.” The
college of the apostles, because their number was
twelve by our Saviour’s institution, are most frequently called “The Twelve,” though at some
meetings some one of them might perhaps be absent: it is true there was a short interruption by the
miscarriage of Judas, from the time of our Saviour’s apprehension to his ascension, and then they are
called “The Eleven,” as before and after they
are called “The Twelve:” yea, at this first appearance
“After that, he was seen of above five hundred
brethren at once.” This was the most solemn appearance of all, mentioned
There is one considerable difficulty concerning
the greatness of this number of five hundred;
namely, that after our Saviour’s ascension we find,
(
For the clear solution of this, it is to be considered, that the great meeting of five hundred was in Galilee, where our Saviour’s residence chiefly had been, and where he had preached most constantly, and by consequence he had probably there the greatest number of followers, which was the reason why he chose to appear there, and appointed that place for the general meeting. After which, the apostles who went thither by our Lord’s appointment, together with others who accompanied them from Jerusalem, returned back: but his followers who lived in Galilee remained there; so that there might very well be five hundred at the meeting in Galilee, and but a hundred and twenty at Jerusalem.
St. Paul goes on; (
It follows, “Then he was seen of all the apostles;” that is, by Thomas, as well as the rest. And
this was his second appearance to the apostles together; of which St. Luke gives us an account,
(
“And last of all, he was (says St. Paul) seen of me also, as an abortive,” or one born out of due time. This he speaks of the appearance of our Lord to him in his way to Damascus, whereby he was in a very powerful and extraordinary manner, on a sudden, converted to Christianity.
Thus I have given you an account of the several appearances of our Saviour, not only to the apostles, but to others, and have endeavoured to explain the chief difficulties relating to them; so that here is a very plentiful testimony of our Saviour’s appearance after his resurrection. I proceed to the
II. Second thing here observable, That our Lord
was really alive when he thus appeared, and his
body vitally united to his soul: “to whom also he
shewed himself alive.” To which purpose, there is
a remarkable passage in Ignatius, in his epistle to
the church of Smyrna, out of the same Hebrew
Nazarene Gospel; “That Christ said to Peter, after
his resurrection, Behold, touch me, and see that I
am not a spirit that have assumed a body.” For
that was one great objection—that his body was
not a real body united to his soul, but a thin airy
III. Third thing I observed; viz. That he appeared alive after he had been really dead; “To whom also he shewed himself alive after his passion,” says the text; that is, after he was crucified, and dead, and buried, he was raised and restored to life again. And this likewise is necessary, to evidence the truth and reality of his resurrection, that he was really dead. That this was so, we cannot doubt, whether we consider the malice of the Jews, who would take care he should be dead before he was taken from the cross; or the manner of his death, his heart being pierced by the spear, which was evident from the water and blood which came out of his side, which shewed that his heart was mortally wounded; or the time of his being in the grave, which was part of three days.
And now, if he was really dead, his restitution to life, which we call his resurrection, must be miraculous; it being beyond any natural power, that we know of, to effect it.
As for that malicious tradition of the Jews, that
he was stolen out of his grave by his disciples, while
the watch was asleep, and given out to be risen from
the dead; besides the undeniable proofs of his resurrection, which I shall produce by and by, the
evidence which these suborned witnesses gave of his
disciples stealing away his body destroys itself;
for they said, “his disciples came by night, and
stole him away, while we slept;” which amounts to
no more, but that, when they awaked, his body was
some way or other conveyed or gone out of the
Thus much concerning our Saviour’s appearance to his disciples and followers after his resurrection. I shall briefly consider, in the
Second place, Why he only appeared to his own followers, and not also to the unbelieving Jews, who had put him to death, for the full conviction of his enemies and murderers, and the conversion of that whole nation to whom he was primarily sent.
Of this matter, so far as is fit for us to inquire into the reason of the Divine dispensations, this probable account may be given:
1. It was only of absolute necessity, that those
who were to be the first publishers of the gospel,
and the witnesses of his resurrection to the world,
should have the utmost evidence and satisfaction
concerning the reality of it: others might very soon
credit it upon the testimony of so many witnesses,
who also gave evidence to the truth of their testimony,
by the miracles which they wrought; and of their
own sincerity, by dying for this testimony. And thus
St. Peter takes notice of the reason why our Lord,
after his resurrection, did not appear to all the
people, but only to select witnesses: because his
appearance was necessary only to those, who were
designed and appointed to be the witnesses of it. If
more had been necessary, he must, by the same
reason, have appeared to all the world, as well as to
the Jews: (
2. The unbelieving Jews, especially the chief
priests and rulers, upon whose authority the people
depended, were very unworthy, to whom God
should afford so extraordinary a way of conviction,
who had already despised and rejected so great
evidence as was offered to them: and not only so,
bat maliciously imputed the plainest miracles that
ever were wrought amongst them, to the power
and operation of the devil. Now if any thing can
render men incapable of the favour of farther
means of conviction, such a malicious resistance
of the evidence which our Saviour’s miracles daily
wrought among them, carried along with them,
would probably do it: especially if we consider,
that the greatest of all the miracles which he
wrought in his life-time (I mean the raising of Lazarus from the dead, after he had been dead four
days), was so far from convincing them, though they
could not deny the thing, that from thence their
malice took occasion to resolve to put him to death;
(
3. This would have been inconsistent with that
Secondly, We will consider the proofs of the reality of our Saviour’s appearance after his resurrection: “To whom also he shewed himself alive after his passion by many infallible proofs;” ἐν πολλοῖς τεκμηριοις, a by many certain and undoubted proofs or arguments;” for so the words properly signify, as Quintilian from Aristotle tells us: τεκμήρια, says he, are indubitata et necessaria signa, “undoubted and necessary signs of a thing;” as the actions of speaking, walking, eating, and drinking, are the τεκμήρια, undoubted signs, of life.
And these τεκμήρια, or undoubted proofs of our Saviour’s resurrection, may be referred to these two heads—the natural, and the supernatural and miraculous evidences of the thing.
1. The natural evidence of the thing to their senses;
to their eyes, the quickest and surest of senses, men
being least apt to be deceived in those things, quæ
sunt oculis commissa fidelibus, “which are committed
And to convince them, beyond all doubt and
scruple, that the very same body was raised in
which he had suffered, he gives them leave to handle
the wounds of his hands and feet; (
2. A supernatural and miraculous evidence. St.
John mentions two or three instances: his coining
on the sudden upon them, and standing in the midst
of them when the doors were shut. Not that he
passed through the door with his body, which is not
a miracle, but a plain impossibility, and therefore
just as fit to countenance transubstantiation as one
impossibility is to prove another; but that he did miraculously open the door, and come in upon them
so quickly, as was undiscernible to them; which
And this miracle was repeated twice; first when
Thomas was absent, (
And then the miraculous draught of fishes, by which also he had made himself known to them in his life-time.
And then Peter’s casting himself into the sea, when he knew it was he, in confidence of that Divine power, which, in the like kind, he had experience of before.
These miracles St. John mentions; but he tells
us, (
Third thing in the text is, The duration and continuance of his appearing to them, “being seen of
them forty days.” And this is of great moment to
confirm the reality of the thing: a man may for once
be imposed upon by an illusion of fancy, in a thing
which he vehemently desires and expects, and which
runs strongly in his mind: but where there is time
to examine things, and compare all circumstances
together, and to look narrowly into them, and to try
them by several senses, and at several times, for so
long a space, it is morally, nay, almost naturally impossible, that any one man in his senses, much more
so many hundreds of persons, should, in such circumstances,
Fourthly, and lastly, Here is the subject-matter
of our Saviour’s discourse with his disciples, concerning things which “pertain to the kingdom of
God; or, as it is in the verse before, “after he had
by the Holy Ghost (which was not given him by
measure, as the evangelist tells us elsewhere) given
commandment to his apostles, whom he had chosen:” that is, after he had given the full orders and
instructions concerning the doctrine which they
were to publish, and all other things pertaining to
that spiritual kingdom which he was setting up in
the world: by the agreement of all which, with
what he had said to them in his life-time, they were
more and more confirmed that it was the very same
person whom they had conversed with before for
above three years together. And yet in this discourse concerning his kingdom, he
reserved some things to be afterward revealed to them by the Holy Ghost,
according as he had promised, “that when the Spirit of truth was come, he should teach
them all things;” particularly concerning the spiritual nature of his kingdom,
which they did not yet fully understand, as appears by that question which they
put to him, (
From all this discourse which I have made, you
see what evidence the apostles, who were to be the
first publishers of the gospel, and witnesses of
Christ’s resurrection, had of the truth and reality of
it; so plentiful, and clear, and convincing, as nothing
But yet this credible relation of actions and miracles done long ago, how true soever in itself, does not carry so present, and sensible, and strong a conviction with it, as to be able to bear down in the common people the violent prejudice of education in a contrary religion, and consequently is not likely to do any great matter of itself toward the conversion of infidel nations.
And therefore the Divine wisdom, which does no
thing that is superfluous and unnecessary, thought
fit, not only to send the apostles armed with this evidence, which had abundantly convinced them, to
testify the resurrection of Christ to the world, but
also to give an immediate testimony to them, by
enabling them to work present miracles upon the
spot, for the confirmation of their testimony. And
this Divine power which went along with them, was
a sensible testimony and conviction both to the
knowing and ignorant part of mankind, that they
were teachers and witnesses sent by God; and
therefore our Lord commands them, “not to depart from Jerusalem, till they had received power
And this I still believe to be the case of those many nations of the world, that are yet under the violent, and almost invincible, prejudice of education in another religion. That which may reasonably satisfy us who are brought up in the Christian religion, is not likely to be effectual enough to convince them; and, therefore, I think it still very credible, that if persons of sincere minds did go to preach the pure Christian religion, free from those errors and superstitions which have crept into it, to infidel nations, that God would still enable such persons to work miracles; without which there would be little or no probability of success. For as the wisdom of God is not wont to do that which is superfluous, so neither to be wanting in that which is necessary; and though the morality of the Christian religion be admirable, and very apt to recommend itself to the reason of mankind, yet the doctrine of the death of the Son of God would be such a stumbling-block, as would be hard for them to get over; and the relation of ancient miracles would not easily be admitted, by those who are utterly strangers to our histories of former times; and, consequently, not so fit to judge of what credit and value they are.
It is not good to be confident where we are not
certain; but this I piously believe, that God would
extraordinarily countenance such an attempt by all
fitting assistance, as he did the first publication of
the gospel; because the reason and necessity is
plainly the same in this case as it was at first. For
And I do strongly hope, that there still remains a
great harvest among the gentiles, yet to be gained
to Christianity before the end of the world; and
that the providence of God will, in his own appointed time, make a further step in the conversion
of the infidel nations; and that more of the kingdoms of the earth shall become the kingdoms of the
Lord, and of his Christ; and that yet before the
end of all things, the light of the gospel shall be displayed in a glorious manner, not only in those vast
empires of Tartary, and China, and Japan, and
Hindostan, and other great kingdoms of the east,
but in the large and dark regions of the new-discovered world; for that solemn promise which God
made to his Son, (
For it is clear, that the “fulness of the gentiles” is
not yet come in, because the Jews still continue
dispersed over the world, which is the mark our
Saviour hath given of the call and restitution of the
Jews: (
So that this we have reason to expect, and this
let us pray for, “That the knowledge of the Lord
may fill the earth, as the waters cover the sea; that
his ways may be known upon earth, and his saving
health among all nations;” and with St. Paul, “Let
our hearty desire and prayer for Israel be, that they
may be saved; that there may come out of Sion a
deliverer, and he may turn away unrighteousness
from Jacob;” especially, since St. Paul hath given
us reason to hope, that this would be of so great
benefit and advantage to the gentile world: (
Why should it be thought a thing incredible with you,
that God should raise the dead?—
THE resurrection of the dead is one of the great articles of the Christian faith; and yet so it hath happened, that this great article of our religion hath been made one of the chief objections against it. There is nothing that Christianity hath been more upbraided withal, both by the heathens of old, and by the infidels of later times, than the impossibility of this article. So that it is a matter of great consideration and consequence, to vindicate our religion in this particular. For if the thing be evidently impossible, then it is highly unreasonable to propose it to the belief of mankind.
I know that some, more devout than wise, and
who, it is to be hoped, mean better than they under
stand, make nothing of impossibilities in matters of
faith, and would fain persuade us, that the more impossible any thing is, for
that very reason is the fitter to be believed; and that it is an argument of a
poor and low faith, to believe only things that are possible; but a generous and heroical faith will swallow contradictions, with as much ease as reason assents
to the plainest and most evident propositions. Tertullian, in the heat of his
zeal and eloquence,
I know not what some men may find in themselves; but I must freely acknowledge, that I could never yet attain to that bold and hardy degree of faith, as to believe any thing for this reason—because it was impossible; for this would be to believe a thing to be, because I am sure it cannot be. So that I am very far from being of his mind, that wanted not only more difficulties, but even impossibilities, in the Christian religion, to exercise his faith upon.
It is true, indeed, Abraham, when he was offering up his son Isaac, is said
“against hope to have
believed in hope:” but he did not believe against a
I premise all this, to satisfy men how necessary it is to vindicate the Christian religion from this objection—of the impossibility of any of its articles. And whatever Tertullian might say in a rhetorical rant, it is very plain, that the ancient fathers did not think the resurrection to be a thing impossible; for then they would never have attempted, us they very frequently do, to have answered the objections of the heathens against it, from the pretended impossibility of it.
To be sure, St. Paul did not think the resurrection of the dead a thing impossible, for then he would never have asked that question, “Why should it be thought a thing incredible with you, that God should raise the dead?” Nothing being so likely to be thought incredible, and upon so good reason, as that which is impossible.
Leaving therefore, to the church of Rome, that
fool-hardiness of faith, to believe things to be true,
which at the same time their reason plainly tells
them are impossible, I shall at this time endeavour
to assert and vindicate this article of the resurrection, from the pretended impossibility of it. And
I hope, by God’s assistance, to make the possibility
Which words, being a question without an answer, imply in them these two propositions:
First, That it was thought by some a thing incredible, that the dead should be raised. This is sup posed in the question, as the foundation of it: for he who asks why a thing is so, supposeth it to be so.
Secondly, That this apprehension, that it is a thing incredible, that God should raise the dead, is very unreasonable: for the question being left un answered, implies its own answer, and is to be resolved into this affirmative that there is no reason why they, or any man else, should think it a thing incredible, that God should raise the dead.
I shall speak to these two propositions as briefly as I can, and then shew, what influence this doctrine of the resurrection ought to have upon our lives.
First, That it was thought by some a thing in
credible, that God should raise the dead. This St.
Paul had reason to suppose, having from his own
experience found men so averse from the entertaining of this doctrine. When he preached to the
philosophers at Athens, and declared to them the
resurrection of one Jesus from the dead, they were
amazed at this new doctrine, and knew not what
he meant by it: (
So easy is it for prejudice to blind the minds of men, and to represent every thing to them, which hath a great appearance of difficulty in it, as impossible.
But I shall endeavour to shew, that if the matter be thoroughly examined, there is no ground for any such apprehension. I proceed therefore to the
Second proposition; namely, That this apprehension, that it is an incredible thing that God should
raise the dead, is very unreasonable: “Why should
it be thought a thing incredible with you, that God
should raise the dead?” That is, there is no sufficient reason, why any man should look upon the
resurrection of the dead as a thing impossible to
the power of God; the only reason why they
thought it incredible, being because they judged it
impossible: so that nothing can be vainer, than for
men to pretend to believe the resurrection, and yet
To come then to the business: I shall endeavour to shew, that there is no sufficient reason why men should look upon the resurrection of the dead as a thing impossible to God: “Why should it be thought a thing incredible (that is, impossible) with you, that God should raise the dead? Which question implies in it these three things:
I. That it is above the power of nature to raise the dead.
II. But it is not above the power of God to raise the dead. And,
III. That God should be able to do this, is by no means incredible to natural reason.
I. This question implies, that it is above the power of nature to raise the dead; and therefore the apostle puts the question very cautiously, “Why should it be thought incredible, that God should raise the dead?” By which he seems to grant, that it is impossible to any natural power to raise the dead; which is granted on all hands.
II. But this question does plainly imply, that it
is not above the power of God to do this. Though
the raising of the dead to life be a thing above the
power of nature, yet why should it be thought incredible, that God, who is the author of nature, should
be able to do this? And, indeed, the apostle’s put
ting the question in this manner, takes away the
main ground of this objection against the resurrection,
III. This question implies, that it is not a thing incredible to natural reason, that God should be able to raise the dead. I do not say, that by natural light we can discover that God will raise the dead; for that, depending merely upon the will of God, can no otherwise be certainly known than by Divine revelation: but that God can do this, is not at all incredible to natural reason. And this is sufficiently implied in the question which St. Paul asks, in which he appeals to Festus and Agrippa, neither of them Christians; “Why should it be thought a thing in credible with you, that God should raise the dead?” And why should he appeal to them concerning the credibility of this matter, if it be a thing incredible to natural reason?
That it is not, I shall first endeavour to prove, and then to answer the chief objections against the possibility of it.
And I prove it thus: it is not incredible to natural reason, that God made the world, and all the
creatures in it; that mankind is his offspring; and
that “he gives us life, and breath, and all things.”
This was acknowledged and firmly believed by many
of the heathens. And, indeed, whoever believes that
the being of God may be known by natural light,
This seems to be so very clear, that they must be strong objections indeed, that can render it incredible.
There are but two that I know of, that are of any consideration, and I shall not be afraid to represent them to you with their utmost advantage; and they are these:
First, Against the resurrection in general: it is pretended impossible, after the bodies of men are resolved into dust, to recollect all the dispersed parts, and bring them together, to be united into one body.
The second is levelled against the resurrection
in some particular instances, and pretends it to be
impossible in some cases only; viz. when that which
was the matter of one man’s body, does afterwards
become the matter of another man’s body; in which
case, say they, it is impossible that both these
The difficulty of both these objections is perfectly avoided by those who hold, that it is not necessary that our bodies at the resurrection should consist of the very same parts of matter that they did before; there being no such great difference between one parcel of dust and another; neither in respect of the power of God, which can as easily command this parcel of dust as that, to become a living body, and being united to the soul, to rise up and walk: so that the miracle of the resurrection will be all one in the main, whether our bodies be made of the very same matter they were before, or not. Nor will there be any difference as to us; for whatever matter our bodies be made of, when they are once re-united to our souls, they will be then as much our own, as if they had been made of the very same matter of which they consisted before. Besides that, the change which the resurrection will make in our bodies will be so great, that we could not know them to be the same though they were so.
Now upon this supposition, which seems philosophical enough, the force of both these objections is
wholly declined. But there is no need to fly to this
refuge; and therefore I will take this article of the
resurrection in the strictest sense, for the raising of
a body to life, consisting of the same individual matter that it did before; and in this sense, I think it
hath generally been received by Christians, not with
out ground, from Scripture. I will only mention one
text, which seems very strongly to imply it: (
First, Against the resurrection, in general, of the same body; it is pretended impossible, after the bodies of men are mouldered into dust, and by infinite accidents have been scattered up and down the world, and have undergone a thousand changes, to recollect and rally together the very same parts of which they consisted before. This the heathens used to object to the primitive Christians; for which reason they also used to burn the bodies of the martyrs, and to scatter their ashes in the air, to be blown about by the wind, in derision of their hopes of a resurrection.
I know not how strong malice might make this objection to appear, but surely in reason it is very weak: for it wholly depends upon a gross mistake of the nature of God and his providence, as if it did not extend to the smallest things; as if God did not know all things that he hath made, and had them not always in his view, and perfectly under his command; and as if it were a trouble and burden to in finite knowledge and power, to understand and order the least things: whereas infinite knowledge and power can know and manage all things, with as much ease, as we can understand and order any one thing.
So that this objection is grounded upon a low and
Second objection, which is more close and pressing; and this is levelled against the resurrection in. some particular instances. I will mention but two, by which all the rest may be measured and answered.
One is, of those who are drowned in the sea, and their bodies eaten up by fishes, and turned into their nourishment; and those fishes, perhaps, eaten after wards by men, and converted into the substance of their bodies.
The other is of the cannibals; some of whom, as credible relations tell us, have lived wholly, or chiefly, of the flesh of men; and consequently the whole, or the greatest part, of the substance of their bodies is made of the bodies of other men. In these and the like cases, wherein one man’s body is sup posed to be turned into the substance of another man’s body, how should both these at the resurrection each recover his own body? So that this objection is like that of the Sadducees to our Saviour, concerning a woman that had seven husbands; they ask, “Whose wife of the seven shall she be at the resurrection?” So here, when several have had the same body, Whose shall it be at the resurrection? And how shall they be supplied that have it not?
This is the objection; and, in order to the answering of it, I shall premise these two things:
I. That the body of man is not a constant and
permanent thing, always continuing in the same
state, and consisting of the same matter; but a successive
And this is undeniably certain from experience. For so much as our bodies grow, so much new matter is added to them, over and besides the repairing of what is continually spent; and after a man be come to his full growth, so much of his food as every day turns into nourishment, so much of his yester day’s body is usually wasted, and carried off by in sensible perspiration; that is, breathed out at the pores of his body; which, according to the static experiment of Sanctorius, a learned physician, who, for several years together, weighed himself exactly every day, is (as I remember) according to the proportion of five to eight, of all that a man eats and drinks. Now, according to this proportion, every man must change his body several times in a year.
It is true, indeed, the more solid parts of the body, as the bones, do not change so often as the fluid and fleshy; but that they also do change is certain, because they grow, and whatever grows is nourished and spends, because otherwise it would not need to be repaired.
II. The body which a man hath at any time of
his life, is as much his own body, as that which he
hath at his death; so that, if the very matter of his
body, which a man had any time of his life, be
raised, it is as much his own and the same body, as
that which he had at his death, and commonly much
These two things being premised, the answer to this objection cannot be difficult. For as to the more solid and firm parts of the body, as the skull and bones, it is not pretended that the cannibals ate them; and if they did, so much of the matter, even of these solid parts, wastes away in a few years, as, being collected together, would supply them many times over. As for the fleshy and fluid parts, these are so very often changed and renewed, that we can allow the cannibals to eat them all up, and to turn them all into nourishment, and yet no man need contend for want of a body of his own at the resurrection; viz. any of those bodies which he had ten or twenty years before, which are every whit as good, and as much his own, as that which was eaten.
You will pardon me, I hope, that I have dwelt so long upon so contentious an argument, when you consider how necessary what I have said is to the vindicating of so great an article of our religion; and especially in this evil age of unbelief, when greater matters than this are called in question.
Having thus shewn that the resurrection is not a
thing incredible to natural reason, I should now proceed to shew the certainty of it from Divine revelation. For, as reason tells us, it is not impossible; so
the word of God hath assured us, that it is certain.
The texts of Scripture are so many and clear to this
Now what remains, but to conclude this discourse with those practical inferences which our apostle makes from this doctrine of the resurrection? and I shall mention these two:
The first, for our support and comfort under the infirmities and miseries of this mortal life.
The second, for the encouragement of obedience and a good life.
I. For our comfort and support under the infirmities and miseries of this mortal state. The consideration of the glorious change of our bodies at the resurrection of the just, cannot but be a great comfort to us, under all bodily pain and sufferings.
One of the greatest burdens of human nature, is
the frailty and infirmity of our bodies, the necessities they are frequently pressed withal, the manifold
diseases they are liable to, and the dangers and terrors of death, to which they are continually subject
and enslaved. But the time is coming, if we be
II. For the encouragement of obedience and a
good life. Let the belief of this great article of our
faith have the same influence upon us, which St.
Paul tells us it had upon him: (
Particularly, it should be an argument to us, “to glorify God in our bodies, and in our spirits;” and to use the members of the one, and the faculties of the other, as instruments of righteousness, unto holiness. We should reverence ourselves, and take heed, not only how we defile our souls by sinful passions, but how we dishonour our bodies by sensual and brutish lusts; since God hath designed so great an honour and happiness for both at the resurrection.
So often as we think of a blessed resurrection to
eternal life, and the happy consequences of it; the
thoughts of so glorious a reward should make us
diligent and unwearied in the service of so good a
Master, and so great a Prince, who can and will
prefer us to infinitely greater honours, than any that
are to be had in this world. This inference the
apostle makes from the doctrine of the resurrection:
(
Nay, we may begin this blessed state while we
are upon earth, by settling our “hearts and affections
upon the things that are above,” and “having our
conversations in heaven, from whence also we look
for a Saviour, the Lord Jesus Christ; who shall
change our vile bodies, that they may be fashioned
“Now the God of peace, who brought again from the dead our Lord Jesus Christ, the great Shepherd of the sheep, through the blood of the everlasting covenant, make us perfect in every good work to do his will, working in us always that which is pleasing in his sight, through Jesus Christ; to whom be glory for ever. Amen.”
If ye then be risen with Christy seek those things
which are above, where Christ sitteth at the right
hand of God. Set your affections on things above,
not on things on the earth.—
THE apostle in this Epistle (as his manner is in all the rest), having laid the doctrine of the gospel for a foundation, and endeavoured to rectify some errors, both in doctrine and practice, which the Christians at Colosse were seduced into, by the guile and arts of false teachers and apostles; as particularly the worship of angels, and, out of a pretence of humility, addressing themselves to God by their mediation, which is the particular scope and design of this Epistle: the apostle, I say, having in the former part of if endeavoured to set them right in this mat ter, and to establish their minds in the faith and doctrine of Christ, in the latter part of it exhorts them to a conversation answerable to the doctrine of Christ, to a holy and heavenly life, at the be ginning of this third chapter: “If ye then be risen with Christ, seek the things which are above, where Christ sitteth at the right hand of God. Set your affections on things above, not on things on the earth.”
This inference is drawn from what he had said at
a good distance before; namely, at the
Now upon this ground, that we are “buried with Christ in baptism,” and “risen with him to a new and heavenly life,” the apostle founds the exhortation in the text, “If ye then be risen with Christ, seek the things which are above, where Christ sitteth at the right hand of God. Set your affections on things above; not on things on the earth.” So that the words are an earnest exhortation to a Divine life, and a spiritual and heavenly conversation. In which there are two things to be considered:
First, The duty we are exhorted to, which is heavenly-mindedness. “Seek the things which are above;” and “Set your affections on things above.”
Secondly, The arguments by which the apostle urgeth and presseth this exhortation. “If ye be risen with Christ, seek the things which are above;” and “Seek the things which are above, where Christ sitteth at the right hand of God.” So that my work will be,
First, To shew the nature of the duty to which we are exhorted. And,
Secondly, The force of the arguments which are used to persuade us to it.
First, For the nature of the duty to which we are exhorted; and it is expressed both affirmatively and negatively.
1. Affirmatively; and the apostle useth two several expressions. “Seek the things which are above;” and, “Set your affections on things above.”
2. Negatively; “And not on things on the earth.”
And this seems to be added, not only to explain
and ascertain the object, and to add vehemence and
To explain the nature of this duty, I shall consider the act and the object.
I. For the act, here are two words used to express it, ζητεῖτε and φρονεῖτε, seek, and set your affections; and in these two words, these four things seem to be comprehended—an act of our under standings about these things; the ardency of our affections; and the activity of our endeavours in the pursuit of them; and a clear preference of the things which are above, to the things of the earth, when they come in competition. For these two words do comprehend, not only the power of our understandings, and wills, and affections, and an earnest attention and application of mind to these things; but the activity of our endeavours about them.
1. Here is implied an act of our understandings, that we should mind and think upon these things, that we should often consider them, and meditate upon them; that heaven should be much in our thoughts, and the glory and excellency of that state which we hope to attain to, and by what ways and means we may come to be made partakers of that blessed inheritance.
2; It implies, likewise, an act of our affections; that we heartily love and desire the things that are above, with that ardency and vehemency of affection, which is proportionable to the worth and excellency of them. And both these are included in the word φρονεῖτε, which is sometimes translated to mind, sometimes to set our affections upon a thing.
3. Activity and industry in the prosecution of these things, if by any means we may attain them. And this is implied in the word ζητεῖτε, “seek the things which are above.” When we know there are such treasures in heaven, so great a reward laid up for good men, joys so unspeakable and full of glory, and when our understandings have dwelt so long upon these things as to work upon our affections, these, like so many springs of motion, will set our endeavours on work, for the obtaining of what we so much love and desire, and will make us inquisitive, with the young man in the gospel, “What good thing we shall do, that we may inherit eternal life;” by what means we may best secure our title to heaven and happiness; and very industrious to acquire those qualities and dispositions, which will fit us for heaven, and the blessed sight and enjoyment of God; nay, by which we may begin this happy state here, by our conversation in heaven, whilst we are sojourning here below, as “pilgrims and strangers in the earth.”
4. It implies a clear preference of the things above
to the things of the earth, when they come in competition. And in this sense the word φρονεῖν is
observed to be used in good authors, for taking part
with, and adhering to, one side, when two parties
or interests come in competition. And, indeed, this
phrase and form of speech, when the thing is expressed
II. Let us consider the object of this act, what it is that we are to seek and set our affections upon; and that is “the things which are above.”
1. The glorious God and Father of all, and his blessed and eternal Son, our Lord Jesus Christ, and the Holy Spirit of God; these are the great objects of our contemplation and adoration. And then the holy angels, and “the spirits of just men made perfect,” who are examples to us, of doing the will of God here on earth, as it is done by them in heaven.
2. The blessed state and condition which we aspire
3. The dispositions to be acquired, and the actions and duties to be performed by us, as necessary qualifications and means for the obtaining of this happiness, and bringing us to the possession of it; all these are comprehended in the latitude of the object, “the things which are above.”
And to seek, and mind, and set our affections
upon these, is to do those things, which the consideration of each of these respectively calls for; so
to meditate on God and mind him, as to fear, and
love, and serve him; to seek his glory as our last
end, and the enjoyment of him as our chief good; to
seek his favour above all things, and to sue to him as
the fountain of all grace, and “the giver of every
good and perfect gift,” and of all blessings temporal,
spiritual, and eternal, by the powerful intercession of
his Son, the great and only Mediator between God
and man, to be obtained for us, and to be wrought
in us, by the powerful virtue and operation of the
Holy Spirit. So to mind the angels and blessed
saints above, as to aspire after their society, by imitating their virtues, and
“being followers of those,
who through faith and patience have inherited the
promises.” So to meditate on our future blessedness,
as to raise our hearts and affections above this world,
and effectually to engage us to fit ourselves for that
blessed state and condition, that we may be “meet
to be made partakers of that glorious inheritance.”
And, lastly, so to mind all the duties and means
necessary and conducing to our salvation, as effectually to perform them; to order our lives, and all
the actions of them, with a regard to eternity; in a
Second thing I propounded, which was, to consider the force of the arguments which are used to persuade us to it. Here are three arguments in the text to this purpose; two of them are express, and the third of them implied.
L “If ye be risen with Christ, seek the things which are above.”
II. “Seek the things which are above, where Christ sitteth at the right hand of God.”
III. The transcendent and incomparable excellency of the things above, in comparison of earthly things. This is intimated in the opposition, “set your affections on the things which are above; and not on things on the earth.” I shall briefly shew the force of each of these arguments.
I. “If ye then be risen with Christ, seek the things which are above.” That is, if ye believe his resurrection, if ye will be conformed to him in it, if ye be made partakers of the power and virtue of it.
1. If ye believe the resurrection of Christ. The resurrection of our Lord Jesus Christ, was the great seal of his ministry, and confirmation of his doctrine: and one great branch of his doctrine was heavenly-mindedness, that we should “lay up for ourselves treasures in heaven, because where our treasure is, there will our hearts be also;” that we should “first seek the kingdom of God, and the righteousness thereof.”
2. If we will bear a conformity and resemblance
to him in his resurrection. He is our great pattern
and example which the gospel propounds to us; and
that we may have the nearer conformity to him, the
apostle doth not only propose the virtues of his life
to our imitation, but where we cannot literally imitate him, the apostle urgeth spiritual conformity, that
those things which he did and suffered in his body,
we should do and suffer spiritually; as Christ “died
for sin,” so we should “die to sin;” as he literally “rose again from the dead, so, in conformity to him,
we should be spiritually “raised to newness of life.” “As he ascended into heaven,” so we should
“ascend thither also in our hearts and affections.” (
3. If ye be made partakers of the power and virtue of his
resurrection. The resurrection of Christ is not only a pattern, but hath a power
and efficacy in it, to raise us to a spiritual and heavenly life. When Christ
rose, he did not rise alone, but many of the bodies of the saints who were dead
rose with him, to signify to us the power of his resurrection. It communicated a virtue to those who had
an interest in the merits of his death and sufferings,
whereby they are enabled to live a new and heavenly life. (
Second argument is contained in these words—“Seek the things which are above, where Christ
sitteth at the right hand of God.” Which words do
declare to us the exaltation of Christ’s human nature, and his being advanced to
be the king and governor of his church, having all power and judgment committed
to him. (
And now the force of this argument is from the
relation that is between the head and the members,
between Christ and Christians. The members
have an affection for the head, which makes them
aspire heavenwards; and the head hath an influence
upon the members. “If I be lifted up from the
earth (says our Lord), I will draw all men unto
me.” This is spoken of his crucifixion, signifying
what death he should die, as the text tells us, (
Third and last argument, which is but implied in the text, is the transcendent and incomparable excellency of heavenly things, above things on the earth, which the apostle intimates by the opposition; “Set your affections on things above; not on things on the earth.” Earthly things are perishing and transitory, gross and unsatisfactory, and cannot be the felicity of an immortal soul, being neither suited to the spiritual nature, nor to the immortal duration of our souls: they can neither satisfy us while we live, nor preserve us from death, nor comfort us in it, nor accompany us into the other world, nor contribute any thing to our happiness there; and if they can do nothing towards our happiness, why should we set our hearts upon them? They that seek for happiness in earthly things, are like the women sitting over our Saviour’s sepulchre, with their faces bowed down to the earth—they seek the living among the dead: our happiness is not here, it is risen, it is above. Let our hearts ascend thither, where our happiness and our treasure is. Why should we bestow our affections upon these low and mean things, when there are incomparably better objects to fix them upon?
The inference from all this shall be to engage and persuade us
by all these arguments and considerations,
The resurrection of Christ is a demonstration of a future state after this life, and a pledge of a blessed immortality in another world. For our Lord by his resurrection from the dead, hath conquered death, and abolished it, “and brought life and immortality to light.” He is “the first-fruits of them that slept,” and his resurrection is an earnest and assurance of ours; and from thence the apostle makes this inference, “Therefore, my beloved brethren, be ye steadfast and unmoveable, always abounding in the work of the Lord; forasmuch as ye know, that your labour shall not be in vain in the Lord.” The belief of a future state after this life, should put us upon the most earnest and vigorous endeavours to secure this happy condition to ourselves: “If by any means (as the apostle expressed! it,) we may attain the resurrection of the dead.” It should raise us above the world and the lusts of it, above all the terrors and temptations of it.
As, on the one hand, the serious thoughts of our mortality should check our eager pursuit of this world; so, on the other hand, the belief of a life to come should quicken our endeavours for the obtaining it: seeing we hope for so happy a state, we should prepare ourselves for it by purity, and holiness of heart and life, by perseverance, and “a patient continuance in well-doing. What manner of persons ought we to be, in all holy conversation and godliness,” who have such hopes and expectations? “Every man that hath this hope in him, purifieth himself, even as he is pure.” Now that “life and immortality are brought to light by the gospel,” what greater, what other design can any man propose to himself, than to be happy for ever? For such a prize, who would not strive, and run, and take any pains? Who would not deny himself “the pleasures of sin, which are but for a season;” resist temptations, and conflict with difficulties, and glory in tribulations and sufferings, and be constant and “faithful to the death, in hope of that eternal life, which God that cannot lie hath promised?”
In our pursuit of the things of this world, we
usually prevent enjoyment by expectation: we
anticipate our own happiness, and eat out the heart
and sweetness of worldly pleasures, by delightful
forethoughts of them; so that when we come to
possess them, they do not answer the expectation,
nor satisfy the desires which were raised about
them, and they vanish into nothing: but the things
which are above, are so great, so solid, so durable,
so glorious, that we cannot raise our thoughts to an
equal height with them; we cannot enlarge our desires beyond a possibility of satisfaction. Our hearts
We all profess most firmly to believe, that after a few days we shall leave this world, and all the enjoyments of it, and go to the place from whence we shall not return; that we shall enter upon an un changeable state of happiness or misery, according as we have demeaned ourselves in this present life; that great care and diligence is necessary to “work out our own salvation;” that there must be a great preparation of ourselves, by unspotted purity of heart and life, to make ourselves “meet for an inheritance with them that are sanctified;” that we must labour, and strive, and run, and fight, “and give all diligence, to make our calling and election sure;” that we had need to “watch and pray always, that we may be accounted worthy to escape the judgment of the great day, and to stand before the Son of man.” Such thoughts as these should continually possess our souls, and heaven should be always in our eye, as if, with St. Stephen, “We saw the heavens opened, and Jesus standing at the right hand of God,” to see how we behave ourselves here below; and when “we have fought a good fight, and finished our course, and kept the faith, to receive us to himself, that where he is, there we may be also.”
“To whom, with the Father, and the Holy Ghost, be all honour and glory now and for evermore. Amen.”
And when he had spoken these things, while they beheld, he was taken up, and a cloud received him
out of their sight. And while they looked steadfastly toward heaven, as he went up, behold, two
men stood by them in white apparel; which also
said, Ye men of Galilee, why stand ye gazing up
into heaven? This same Jesus which is taken up
from you into heaven, shall so come in like manner as ye have seen him go into heaven.—
THERE are two occasions of this day Preached May 29, being Ascension-day.
The first of these being of a more spiritual and excellent nature, shall be the subject of my present discourse, not forgetting the other in the application of it.
The great foundation of our religion is the history
of our Saviour, of his incarnation, and miracles, and
In these words you have an account of our Saviour’s ascension into heaven; concerning which, we will consider these three things:
First, The circumstances foregoing his ascension.
Secondly, The circumstances of his ascension.
Thirdly, The consequent benefits and advantages of it.
First, The circumstances foregoing his ascension: “And when he had spoken these things, he was
taken up.” This refers to the discourse which our
Saviour had with his apostles, immediately before
he was taken up from them into heaven, of which we have an account in the
verses before the text, (
And when our Saviour had given them this
charge, they put a question to him, concerning a
thing which, notwithstanding he had so plainly declared to them that “his kingdom was not of this
world,” did still run in their minds, about the temporal
Secondly, We will consider the circumstances of his ascension; and they are these four:
I. That our Saviour was taken up, while he was blessing his
disciples; (
II. That he was taken up in the view of his disciples, and while their eyes were attentively fixed
upon him: “while they beheld, he was taken up,” (
III. That he was taken up in a cloud: “and a cloud received him out of their sight.”
IV. The place whither he went: (
I. That our blessed Saviour was taken up while
he was blessing his disciples. This St. Luke does
not mention here in the history of the Acts, having
mentioned it before in his gospel, to which he refers
us; (
A blessed pattern to us, “leaving us an example, that we should follow his steps:” a lovely and desirable example; in imitation whereof, we should endeavour that our whole life may be a blessing and benefit to mankind; and that when we leave the world, we may be found so doing as our Lord did, doing the work of heaven while we are going thither.
II. He was taken up in the view of his disciples,
and while their eyes were attentively fixed upon
him: “while they beheld, he was taken up,” (
III. He was taken up in a cloud: “He was
taken up, and a cloud received him out of their
sight.” Which circumstance, though it do not seem
very material; yet does it fitly represent to us the
difference between the two dispensations, of the law,
and of the gospel. Elias was carried up by a whirl
wind into heaven, in a fiery chariot, with horses
of fire: but our Saviour in a cloud; to signify to
us, the coolness and calmness of the gospel-dispensation, in comparison of that of the law; which
difference our Saviour had before observed to his
disciples, upon a remarkable occasion, (
And there is likewise another difference not altogether unworthy of our observation. The blessing
which Elijah left to Elisha at his parting from him,
and the promise of his spirit to be imparted to him,
IV. The last circumstance of our Saviour’s ascension, is the place whither he went; (
And though the apostles did only see him taken
The third and last thing to be spoken to, is the consequent benefits of our Saviour’s ascension and exaltation; and they are chiefly these three:—The sending of the Holy Ghost; his powerful intercession for us at the right hand of God; and the confirmation of our faith, as to the truth of his doctrine in general, and particularly as to his coming to judgment.
I, The sending of the Holy Ghost in miraculous
powers and gifts upon the apostles, to qualify them
for the speedy and effectual propagation of the gospel,
II. Another mighty benefit of our Saviour’s ascension and exaltation is, his powerful intercession for
us at the right hand of God. And this is a mighty
advantage and comfort, to have a perpetual patron
and advocate at the right hand of God, to plead our
And this is a mighty encouragement to our prayers, and gives us confidence and hopes of good success in our addresses to God, that they are offered
by so powerful and prevalent a hand. So the apostle reasons: (
In a word, this may animate us against all the enemies of our
salvation, because he that hath all power in heaven and earth is concerned for
us, and is continually soliciting our cause with God: (
III. The ascension of our Saviour into heaven, is a mighty confirmation of our faith, both as to the truth of his doctrine in general, and particularly as to his coming again at the end of the world, to judge the quick and the dead, to reward the righteous, and to punish the sinners and ungodly.
1. As to the truth of his doctrine in general. If after all the miracles of his life, and his resurrection from the dead, any man can doubt whether he came from God, and was sent by him to teach the world; yet this, methinks, is evidence beyond all exception, that God took him to himself, that he was visibly taken up into heaven; and though the witnesses of his ascension did not see him in heaven, yet the sending of the Holy Ghost, according to his promise, was an abundant evidence that he was received up into glory. Upon this account it is that our Saviour says, that the coining of the Holy Ghost should convince the world of sin, for not believing in him; because the sending of the Holy Ghost was an evidence that he was in glory; and his being taken up into glory, was a demonstration that he was a true prophet, and sent from God, and consequently that they were guilty of a great sin, who did not believe in him. And,
2. This likewise is a great confirmation of our
And now to make some reflection upon what hath been delivered. The consideration of our Saviour’s ascension into heaven, and exaltation at the right hand of God, is very comfortable to all true Christians, in these two respects:
I. In respect of our condition in this world.
II. In respect of the happiness of the next world.
I. In respect of our condition in this world. The church of Christ, and every particular member of it,
every true Christian, is exposed to a great many
troubles and dangers in this world: but it is matter
of great comfort to us, in the consideration of all the
evils we are liable to, that we are under his patron
age and protection, who hath “all power given him
in heaven and earth.” He who is the head and defender of the church, “is set down on the right
hand of the majesty of God, exalted far above
principalities, and powers, and might, and dominion,
and every name that is named, in this world, and
that which is to come;” so that the true church of
Christ need not fear either the powers of this world,
or the malice of devils, because we have a sure
friend, who is greater than all these, whom God
hath made his vicegerent, and hath “put all things
under his feet,” and hath given the government of
the world, and of all creatures, into his hands, for
the good and benefit of his church; who is able to
protect his church, and every true member of it,
against all the injuries of earth, and the malice of
hell; and if he permit us at any time to fall into sufferings, he is able to support us under them, and
reward us for them: and “if he be for us, who can
be against us?” He that “died, yea rather that is
risen again, who is even at the right hand of God,
and maketh intercession for us.” (
II. The consideration of Christ’s ascension and
exaltation, is likewise matter of comfort to us, in
respect of the happiness which we hope for in the
next world. No religion that ever was in the world
hath given men so sensible a demonstration of a future life, and a blessed immortality in another world,
as the Christian religion hath done, by the resurrection of our blessed Saviour from the dead, and his
visible ascension into heaven. This is a sensible
argument, and levelled to the capacities of all mankind. The reasonings of the philosophers concerning the immortality of men’s souls, and a future
If then we believe that “Christ is ascended into heaven, and sits at the right hand of God,” let this raise our minds above the vain delights and perishing enjoyments of this world, to the consideration of those better and more glorious things that are above; Jet us often ascend thither in our thoughts, whither “our Saviour is gone before us, to prepare a place for us;” and from whence he hath promised to come again, at the end of the world, “to receive us to himself, that where he is, there we may be also.”
But then we must endeavour to live as he did, if we hope to go to him when we die. “Every man that hath this hope in him, purifies himself, even as he is pure.” Let us then “have our conversation in heaven, from whence also we look for a Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working of that mighty power, whereby he is able to subdue all things to himself.”
To conclude: Let us heartily thank God for the
The consideration whereof is (as you have heard)
a mighty consolation unto us under all the troubles
and dangers to which the church of Christ is exposed in this world. He who hath
“all power committed to him” by God, and is made “head over
all things for” the benefit and advantage of “the
church,” we may be sure, will have a particular
care of it, and tender it as his “own body: v and as
he is able, he is ready upon all occasions to protect
and defend his own religion, and the true professors
of it, against all the fury and malice of men and
devils, so that the “gates of hell,” the strongest
combinations and deepest conspiracies of all the
powers of darkness, “shall not” finally “prevail
against it.” Here is the foundation of our hopes
and confidence, that our Redeemer is strong, and
that God hath given him a kingdom and power
that is paramount and superior to all earthly kingdoms and powers; and though they should conspire
together, and be of one mind, unite all their force,
and “give their power and strength unto the beast,
to make war with the Lamb and his company,” that
is, the true church and faithful servants of Christ;
And let us likewise bless God for the wonderful restoration of
his Majesty to the government of these kingdoms, who, under Christ, is the great
defender of our faith and religion; and let us pay that duty and obedience,
which becomes us, to a prince whom God hath so miraculously preserved and
restored; and pour out our most fervent prayers to God, that he would long
preserve him, and protect his person from all dangers, who is the great security
of our religion, Preached towards the conclusion of the reign of King Charles
the Second.
And when the day of Pentecost was fully come, they
were all with one accord in one place. And suddenly there came a sound from heaven, as of a
mighty rushing wind, and it filled all the house where they were sitting. And there appeared unto
them cloven tongues, like as of fire, and it sat upon
each of them. And they were all filled with the
Holy Ghost, and began to speak with other tongues,
as the Spirit gave them utterance.—
ONE of the chief designs of the dispensation of
God towards the Jews, and of the giving of the law
to them by Moses, was, to be a type of the Christian
church, and of the dispensation of the gospel by the
Son of God; and therefore no wonder, if there be a
great correspondence between them, and that the
Divine Providence should so order the event of
things, that the seasons of dispensing the great
evangelical blessings should happen at the same
times, when the great blessings of the law, which
were the types of them, were dispensed and commemorated. Thus our Saviour, who was the Lamb
of God, was slain and offered up at the same time
that the passover was kept, and the paschal lamb
was slain and offered up among the Jews; and the
redemption of the world from the slavery of sin and
Satan, is celebrated by Christians at the very same
I shall briefly explain the words, and as I pass
along make some short observations upon them,
and then fix upon that which is mainly intended in
them; viz. This first and most miraculous gift of
the Holy Ghost, which was conferred upon the
apostles when they were assembled together at Jerusalem upon the day of
Pentecost. Preached on Whit-Sunday.
“When the day of Pentecost was fully come,”
“They were all with one accord in one place.” Unity is an excellent qualification and disposition for the Holy Spirit of God and his gifts; for which reason, the peace and good agreement of Christians is called by St. Paul, “the unity of the Spirit, in the bond of peace.” When the apostles were “of one heart, and one mind,” then the Holy Spirit of God came down upon them in this wonderful manner.
(
“As of a rushing mighty wind.” To signify to us, that the
publication of the gospel was attended with the same Divine presence and power,
that the giving of the law was; but not with the same circumstances of terror, which the apostle to the
Hebrews describes, when he sets forth to us the
difference between Mount Sinai and Mount Sion,
that is, between the two dispensations of the law
and the gospel. (
“And it filled all the house where they were sit
ting.” The whole house, to represent the world, which was to be filled with the
sound of the gospel; according to that of the Psalmist, cited by St. Paul,
(
“It filled all the house.” This is that which (
(
“Cloven tongues, as it were of fire,” to signify the penetrating virtue and efficacy of their preaching. And this is that which John the Baptist calls “baptizing with the Holy Ghost, and with fire,” meaning the descent of the Holy Ghost upon the apostles, in the form of fiery tongues; “divided,” to signify the diversity of them. At first, men were all of one language; and the confusion and division of tongues, was a curse and punishment upon them, and the cause of their dispersion through the world; but now, God by the gift of several tongues designed to gather mankind together, and to unite them in one religion.
“And it sat upon each of them.” These cloven
fiery tongues sat upon each of the apostles, that is,
remained visibly upon them for some time; to signify the permanency of this gift of tongues. It was
not like several of the other miraculous gifts, which
did not constantly reside upon them; for they had
them not at all times, nor when they pleased, but as
God was pleased to dispense and communicate
them: but this gift of tongues was constant, because they had continual use of it; and it was common to all the apostles, because they were to be
(
I know not who was the first author of that conceit, that the miracle was not in the speakers, but
in the hearers; that is, the apostles spake in their
own mother tongue (the Syriac), and the hearers
of several nations heard them every one in their
own language; which indeed must be acknowledged
to be as great a miracle, or greater, than if the apostles had spoken so many different languages: but
this seems to be a very groundless and unreasonable conceit, and very contrary to this relation
of this miraculous gift, and to all the circumstances
of it. For the text expressly says, that they
spake “with other tongues;” that is, in languages
different from their mother tongue, in which they
spake before, otherwise they could not be called
other, or new tongues. And (
That which seems to have given occasion to this
error, was, that they could not understand how
any man should at the same time speak divers languages: but there is no ground at all to suppose
so; because it is not said, that any of the apostles
did at the same time speak several languages,
(which is impossible) but that the apostles spake
several languages, so that the several nations then
present heard some or other of the apostles speaking
Having thus explained the several expressions and passages in the text,
I come now to speak to the main argument contained in them; viz. This miraculous gift which was conferred on the apostles, of speaking, all on the sudden, the languages of all nations, with whom they had occasion to converse, though they had never learned them before.
And in the handling of this argument, these following particulars will be fit to be considered, and inquired into by us:
First, The strangeness of this gift or miracle.
Secondly, The clear evidence of this miracle, that it was real, and that there was no manner of imposture or deceit in it, nor could there be any suspicion of it.
Thirdly, The wonderful effect of it immediately, and upon the spot, upon the very day, and in the place where it was first wrought.
Fourthly, The great necessity and usefulness of it.
Fifthly, The reason why it was the first of all the miraculous gifts, and so visibly conferred upon the apostles, before any of the rest.
Sixthly, and lastly, I shall inquire, whether there
be any necessity now, and consequently any possibility,
First, The strangeness of this gift or miracle. It was of that nature, that the like was never known in the world, neither before nor since the first ages of Christianity, upon any occasion whatsoever; nor can we well imagine any other sort of miracle that could probably affect men more, and strike them with greater wonder and admiration, and have been a more sensible demonstration of a Divine power and presence accompanying the apostles, than to see and hear them all on the sudden perfectly to speak so many languages, which they had never learned before.
Especially, if all the circumstances of the thing be
duly weighed and considered; that they who pretended to be endowed with this gift, were not
strangers newly arrived and come to Jerusalem,
who before they came thither might possibly, by
great study and pains, have attained to the knowledge and skill of several languages (each of them,
suppose, two languages apiece), and have craftily
combined together to impose upon the world, by
the pretence and ostentation of such a miracle: but
these persons were known to all that dwelt in
Jerusalem, and had for a long time been taken
notice of, as the disciples and followers of Jesus,
who was lately crucified among them; their education was known, and the meanness of their condition, that they were simple and illiterate persons,
who never had the advantage or opportunity of attaining to this skill in an ordinary way; and, therefore,
Besides that, this miracle was very publicly wrought, and the noise of it in a few hours drew together the strangers of several nations, who, being become proselytes of the Jewish religion, dwelt at Jerusalem; these all coming together, upon the noise and fame of this miracle, found it to be true; and, as appears from the history, were so well satisfied of the reality of it, that a very great number, upon the occasion of it, and upon that very day, became proselytes to the Christian religion, and joined themselves to the apostles and their followers (who were then but few in number), and were presently admitted into the Christian church by baptism, the usual ceremony of admitting proselytes among the Jews. This was a present and great effect, and is a great evidence and confirmation of the truth and reality of the thing: but this I shall have occasion to speak more fully to, when I come to the fifth particular which I proposed.
I add farther, that our Saviour seems to have
reckoned this as one of the greatest of miracles,
and therefore to have reserved it, for an instance
and demonstration of the glorious power which he
was invested withal, after his ascension into heaven,
as may very probably be collected from that declaration and promise which he made to his
apostles, a little before his departure from them: (
Secondly, To consider the clear evidence of this miracle, that it was real, and that there could be no suspicion of any manner of imposture and deceit in it.
It was publicly wrought before many witnesses,
and those the most competent of all other, because
they were highly prejudiced against the apostles,
and great enemies to them, as being the disciples
of him whom they had so lately crucified as an impostor. They gave clear proof of this miraculous
power in the presence of great multitudes of several
nations, who heard them every one speaking to
them in their own language: and besides the present demonstration of this miraculous gift, to those
of several nations that dwelt at Jerusalem, they
gave evidence of it in all places and nations whither
they went preaching the gospel; so that this miracle accompanied and continued with them, till the
gospel was made known to a great part of the then
But it may be said, that though this was sufficiently
evident to them that dwelt at Jerusalem, who knew
the apostles, and the circumstances of their education; yet it was not so credible to others, who
lived remote from Jerusalem, and neither knew the
apostles, nor the manner of their education, nor were
witnesses of the miraculous rise and beginning of
this gift of tongues. These could only hear them
speak in their language; but whether their knowledge of this language had been acquired by study,
or was supernatural and infused, for this they had
only common fame, and the apostles own word,
which may seem to have been but a slender evidence
for a thing so strange. And so it must be acknowledged to be, if the apostles affirmation, that this
gift was supernaturally conferred upon them, had
not been otherwise countenanced and supported;
as it was in a very extraordinary and remarkable
manner, by their being endowed with a power to
work other miracles of all kinds, which they did
every where, and very frequently, upon all occasions. And this was sufficient to give credit to
what they affirmed, concerning the supernatural
gift of tongues: for when they saw them work
other miracles of all sorts, they had no reason to
doubt of the truth and reality of this miraculous
gift of tongues, which was abundantly confirmed
by the other miraculous powers with which they
were endowed. So that the gospel, wherever it
came, carried its own evidence along with it, and
was confirmed by the very manner of its conveyance and delivery; and well might men entertain it
as a Divine doctrine, when the very manner and
Third place, The wonderful effect which this miracle immediately had upon the spot, and on the very day when it first appeared.
It had so glaring an evidence, and carried such
conviction in it, that the doctrine which they who
were endowed with miraculous gifts did preach,
was immediately received and entertained by a
very great number of the hearers; who, upon the
conviction of this great miracle, became proselytes
to this new religion, and were solemnly admitted to
the profession of it by baptism; as we read,
Fourthly, We will consider the great usefulness of this miraculous gift, for the more easy and speedy conveyance of the doctrine of Christianity, and the diffusing and spreading the knowledge of it in the world; and this, if we consider it, not as a miracle, but only as a means so very convenient to this purpose, that, by the advantage of it, the gospel made a greater progress in the space of a few years, than in human probability could have been made without it in many ages: and it was spread farther in thirty years, than could in reason have been expected in fifteen hundred, by natural and ordinary means: “So mightily grew the word of God, and prevailed;” being carried on in so powerful and supernatural a manner.
Fifthly, We will consider, why this was the first miraculous
gift conferred upon the apostles more visibly, and before any of the rest. The
other miraculous powers were only visible in their effects;
but this was visible, not only in the effects of it,
but likewise in the cause and the manner of its
being conferred: “for the Holy Spirit rested upon
them, in the form of fiery cloven tongues;” to signify, not only the diversity of languages which they
should be enabled to speak, but the quick and
piercing efficacy of their speech. The reason of all
which seems to be, because this was the greatest of
all miracles, and therefore fit to be first: for, as I
shewed before, this, in the judgment of our Saviour, (who best understood the different degrees of
miracles) was greater than any of those which he
The Jews, who were very zealous of their religion, (which was likewise from God, and was attested by miracles) upon occasion of several calamities which befel them, and carried them into captivity, were dispersed in several nations; and yet how slowly, for want of this gift, did they gain proselytes to their religion? and how few did they convert to it in the space of four or five hundred years? by which we may judge how little Christianity would have gained upon the world, had it not been countenanced and assisted from heaven in this miraculous manner. I come now to the
Sixth and last thing which I proposed to inquire
into; namely, Whether there be any necessity now,
and, consequently, probability, of the renewing of
That which would induce a man to hope well in this case, is, that without some such miraculous gift there is little or no probability of the conversion of infidel nations: unless God should be pleased, by some unexpected means, to bring over to Christianity some powerful prince of great reputation for his wisdom and virtue; who, by the influence of his example, and by his favour and countenance, might give advantages to the planting of it among his subjects. And yet, considering the inveterate and violent prejudices of men against a new religion, such an attempt would, in all human probability, be more likely to end in the ruin of the prince, and the overturning of his government, than in the establishing of a new religion. Of which kind there have been several instances very remarkable in Japan and Æthiopia, and perhaps in places and times nearer to us, and within our own memory.
But if any such thing should be attempted by private persons,
the undertaking would meet with such insuperable obstacles, not only from the
prejudices and interests of men, but from the great
difficulty of gaining languages so different from our
own, that it must in all likelihood have a very slow
progress, and at last fall to the ground, for want of
proper and effectual means to carry it on. For
though the morality of the Christian religion be admirable, and very apt to recommend itself to the
unbiassed and impartial reason of mankind (if any
such thing were any where to be found), yet, See Sermon cxcii. p. 308. of this volume.
Besides all this, See the beforementioned Discourse.
I speak not this to discourage any from using
their best endeavours to propagate our religion
And it is no small reproach to the protestant religion, that there hath not appeared an equal zeal among us for this purpose: and that to our un wearied endeavours to promote the interest of trade in foreign parts, there hath not been joined a like zeal and industry for the propagating of the Christian religion; which might surely be attempted, with more than ordinary advantage, in those places where we have so free a commerce.
It is not good for men to be confident, where they
are not certain; but See the forecited Discourse.
I would not be mistaken in what I have said about this matter; I do not deliver it as positive, but only as probable, divinity; no-wise contrary to Scripture, and very agreeable to reason.
Thus much may suffice to have spoken concerning this miraculous gift of tongues, conferred upon the apostles at the time of Pentecost.
Nevertheless, I tell you the truth; it is expedient for
you that I go away: for if I go not away, the
Comforter will not come unto you; but if I depart,
I will send him unto you. And when he is come,
he will reprove the world of sin, and of righteousness, and of judgment.—
THESE words are part of our Saviour’s last sermon,
-which he made to his disciples a little before he left
the world: and this sermon is only recorded by this
evangelist, who hath set it down at large in the
14th, 15th, and 16th chapters of his Gospel. The
main scope of it is first, to persuade them to the
obedience and practice of that holy doctrine, which
he had delivered to them while he was with them;
and then, because their hearts were full of sorrow
at the thoughts of his departure from them, knowing that for his sake they should be ill-treated by
the world, he arms them against these discouragements; he promiseth, not long after his departure
from them, to send down his Holy Spirit upon them
in miraculous powers and gifts, as a testimony to
the world of the truth of his doctrine, and a clear
conviction that he came from God; (
And this consideration he makes use of to comfort them under the sad thoughts of his departure,
because his absence would be abundantly recompensed to them, by the coming of the Holy Ghost,
which could not be until he had left the world;
because this Comforter, or advocate, was to be sent
in his name, to come upon his account, and in his
stead, to supply his absence. So that though they
were greatly troubled at the thoughts of his departure, there was no cause for
it, when all things were considered; for, in truth, it was for their advantage,
that he should depart from them: (
From which words, I shall consider these two things:
First, The necessity of Christ’s leaving the world, in order to the coming of the Holy Ghost; “If I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.”
Secondly, The happy consequence and effect of
the coming of the Holy Ghost: “And when he is
come, he shall reprove the world of sin, and of
First, The necessity of Christ’s leaving the world,
in order to the coming of the Holy Ghost: “Nevertheless, I tell you the truth; it is expedient for you
that I go away: for if I go not away, the Comforter
will not come unto you; but if I depart, I will send
him unto you.” That it is the Holy Ghost which
is here spoken of, and that as a person, and not as a quality, or power, or
virtue, is plain from our Saviour’s discourse all along this sermon, in which he
is spoken of under the notion of a person, and that
in as plain and express terms as Christ himself is.
As the Father sent Christ, so is he said to send the
Holy Ghost; as Christ is said to depart, so the
Holy Ghost is said to come; as Christ is called an
advocate, so the Holy Ghost is said to be another
advocate; Christ our advocate to plead our cause
with God, he Christ’s advocate to plead his cause
with the world: (
All the difficulty is concerning the word παράκλητος,
which our translation renders “the Comforter.” It
is true, indeed, that the verb παρακαλεῖν is of a very
large and unlimited signification; it sometimes signifies
Having thus fixed the notion of the word παράκλητος in this place, we will now inquire what necessity or expediency there was, that Christ should leave the world, in order to the coming of the Holy Ghost: “It is expedient for you that I go away: for if I go not away, the advocate will not come unto you; but if I depart, I will send him unto you.”
And of this I shall give an account in these two particulars:
I. From the method of the Divine dispensation,
II. From the rational suitableness and congruity of this dispensation.
I. From the method of the Divine dispensation
in the redemption and salvation of man by Jesus
Christ. Thus the Scripture tells us, that God in
his infinite wisdom had designed and ordered things
that the Son of God should come into the world,
and live in a mean and abject condition; that he
should be despised and rejected of men, persecuted
and put to death; and that, as a reward of all this
submission and suffering, he should be raised again
from the dead, taken up into heaven, and placed “on the right hand of the Majesty on high;” and
that in the triumph of his ascension, he should lead
captive death and hell, and all the powers of
darkness; and being entered into the highest heavens, and set on the right hand of God, as an act
of power and royalty, he should send down his
Holy Spirit in miraculous gifts upon men, for the
conviction of the world, that the doctrine which he
commanded his apostles to publish to all nations
was from God. And therefore the apostle St. Paul
tells us expressly, that the communication of these
gifts of the Spirit was the proper effect and consequent of our Lord’s
exaltation, and one of the first acts of royalty which he exercised, after he
was possessed of his glorious kingdom; (
Second place, I shall shew, that this dispensation
is very congruous and suitable to the Divine wisdom. For as it was convenient, that the Son of
God should assume our nature, and come into the
world, and dwell among us, that he might reform
God foresaw that the greatest part of the Jewish nation would reject Christ and his doctrine, and that they would put him to death, as a deceiver and impostor; and because it was expedient, that there should be such an expiatory sacrifice for sin, and that “one man should die for all men,” God was willing to permit his Son to be thus dishonourably and unjustly treated, “and by wicked hands to be crucified and slain;” because he knew very well, how to make the malice of men subservient to his own gracious purpose and design; but yet he was not willing, that so much innocency and goodness should always lie under this reproach; from which, if he had not been vindicated, the design of the gospel had fallen to the ground, and presently come to nothing: and therefore, as a reward of his obedience and submission to the will of God, in these dreadful sufferings, in this cruel and dishonourable usage, God furnished him with this means of vindicating himself and his doctrine; he gave him power to send his Holy Spirit into the world, who should distribute miraculous gifts among his apostles and followers, that so both he and his doctrine might be effectually vindicated to the world, and a way made for the more speedy spreading and propagating of it.
So that we plainly see, that the wisdom of God had so ordered this whole dispensation, that every part of it, the birth, the life, and death, and resurrection, and ascension of our Lord, and the sending of the Holy Ghost, are all subservient to one another, and to the whole design; viz. the reformation and salvation of mankind.
I have done with the first thing I propounded, the
necessity of Christ’s leaving the world, in order to
Second thing I proposed, the happy consequence and effects of the coming of the Holy Ghost. “When he is come he will reprove the world of sin, and of righteousness, and of judgment.” There is a great difficulty in these words, and therefore I shall endeavour, as well as I can, to explain them r and then draw some useful inferences from the main doctrine contained in them.
For the explication of them. “And when he,”
that is, the Holy Ghost, the advocate mentioned
before, “shall come,” that is, when the promise of the
Father concerning the coming of the Holy Ghost
upon the apostles shall be accomplished, “he shall
reprove the world;” the word is ἐλέγξει, which I
think may much more properly be rendered convince—he shall convince the world. And so it is
used by this evangelist: (
So that the great end of the coming of the Holy
In the first, to public actions concerning criminal matters, among which was the case of believing or rejecting prophets. “He shall convince the world of sin, because they believed not in me;” that is, he shall convince the world that I was a true prophet sent from God, and no impostor; and consequently, that they were guilty of a great contempt of God, and a horrible murder, in putting me to death.
In the second, there seems to be an allusion to that sort of private actions, which referred to the vindicating of innocency from false testimony and accusation, which are called by the name of righteousness. “He shall convince the world of righteousness.”
In the third, to that sort of actions, which referred to the vindication and punishment of injuries, by way of retaliation upon him that did the injury, and which are called κρίσεις, or judgments. “He shall convince the world of judgment, because the prince of this world is judged.”
But to explain these things more particularly.
1. He shall convince the world of sin, because
they believe not on me;” that is, of the great sin
that they were guilty of, in rejecting this great prophet,
II. “He shall convince the world of righteousness;” that is,
of the innocency of that holy and just person, whom they had condemned as a
malefactor. “Of righteousness, because I go to the Father;” that is, this shall
be an evidence to the world of my innocency of those crimes, with which I was
charged; that I am taken up into heaven, and seated at the right hand of God,
where I shall remain for ever, out of the reach of their malice and injury.
“Because, I go to the Father, and ye see me no more;” that is, I shall be there,
where their malice cannot reach me. For so he tells the pharisees when they came
to apprehend him: (
And this vindication of his innocency, was begun
by the miracles which immediately followed his
death, upon which “the centurion glorified God,”
saying, “Certainly, this was the Son of God,” as
St. Matthew hath it; or, as St. Luke, “this was a
righteous man,” (
III. “He shall convince the world of judgment,
because the prince of this world is judged.” He
that usurped the authority of God in the world, and
by his instruments had procured Christ to be condemned as a counterfeit king, is himself dethroned
and condemned; “the prince of this world is
judged.” He that thought to have destroyed the
Son of God, by putting him to death, is by this
very means destroyed himself. So the apostle tells
us, (
But most remarkably was the prince of this
world judged and cast out, when, after he had so
long usurped the name and worship of God in the
world, he was, by that mighty power of the Spirit of
God, which accompanied the preaching of the gospel, thrown out of his kingdom; and wherever the
doctrine of Christ came, the idolatry of the world
was not able to stand before it, but fell down, like
Dagon before the ark. And that this is the meaning of judgment here, is plain from the same evangelist; (
I shall only draw two or three inferences from what hath been delivered, and so conclude.
I. We have great reason to adore the wisdom
and goodness of God, in the dispensation of the
But then we must remember, that it is the doctrine of Christ which is thus confirmed, and not the
doctrines and traditions of men. For had the concealment of the doctrine of Christ, and the serving
of God in an unknown tongue, been any part of
the apostles doctrine, the gift of tongues had not
been a confirmation of this doctrine, but a contra
diction to it; had they preached transubstantiation,
and the renouncing of our senses in order to the
belief of it, miracles could have given no credit to
it: for that which depends upon the certainty of
sense (as miracles do) cannot be a competent argument to prove that which is contrary to sense; for
that which makes me sure of the miracle which
should prove this doctrine, does at the same time
make me equally sure that this doctrine is not true.
If there were no other evidence, that transubstantiation is no part of the Christian doctrine, this to a
wise man would be sufficient, that what proves the
one, overthrows the other; and that miracles, which
are certainly the best and highest external proof of
II. The consideration of what hath been said,
convinceth men of the great sin of infidelity, and
the unreasonableness of it, after so clear conviction and demonstration as God hath given to the
world of the truth of Christianity. That the gospel was planted and propagated in the world in
so wonderful a manner, and prevailed, notwithstanding all the opposition that was made against
it: the remarkable and terrible destruction of Jerusalem, according to our Saviour’s prediction: the
several attempts of rebuilding the temple, particularly by Julian the apostate, in despite to Christianity, and to confute our Saviour’s prediction, so
remarkably frustrated, and resisted from heaven, by
tire flaming out of the foundation, and consuming
the workmen, so that they were forced to desist;
and this recorded by a heathen historian, Ammianus Marcellinus: the dispersion of the Jewish nation, and their continuing for so many ages separate
and distinct from all other people, for a standing accomplishment of our Saviour’s prophecy, and a testimony
III. They who believe the gospel are inexcusable if they do not obey it, and live according to it. This is the great end of all the miracles which God hath wrought for the confirmation of Christianity; that, by the belief of the gospel, men might be brought “to the obedience of faith,” and live conformably to the precepts of that holy religion, which the Son of God, by so many miracles, hath planted and preserved in the world. The infidelity of men will be a heavy charge upon them, at the judgment of the great day, and God will condemn them for it: but we that profess to believe the gospel, and live contrary to it, shall not only be condemned by the judgment of God, but by the sentence of our own consciences. Our profession to believe the gospel, will be an aggravation of our disobedience to it, and every article of our creed will be a sore charge against us; and that faith, which was ordained to justify us, will be our great condemnation at the great day.
Therefore, as the apostle to the Hebrews argues, “We ought to give the more earnest heed to the
things which we have heard, lest at any time we fall
away,” either by infidelity or impiety of life; “for
if the word spoken by angels was steadfast,” that is,
if disobedience to the law of Moses was so severely
punished, “and every transgression and disobedience received a just recompence of reward: how
shall we escape, if we neglect so great salvation,
which was at first spoken by the Lord, and was confirmed
I have yet many things to say unto you, but you can
not Lear them now. Howbeit when he, the Spirit
of truth, is come, he will guide you into all truth.—
OUR Saviour having before declared to his disciples
the great expediency of his leaving the world, in
order to the coming of the Holy Ghost, (
1. In reference to Christ, he should be an advocate to plead the cause of Christ and of his doctrine,
and to vindicate them to the world: (
2. In regard to the apostles; the Holy Ghost is
promised to be a guide and teacher, to reveal to
them, and instruct them in some truths which our
Saviour, whilst he was with them, had not so fully
acquainted them withal, because of their present incapacity
In the handling of these words, I shall do these two things:
First, I shall endeavour to explain the meaning of them.
Secondly I shall draw some inferences from them.
First, I shall begin with the explication of them; in order whereunto, it will be requisite to inquire into these two things:
I. What those things probably were, which our Saviour did not reveal and declare to his disciples, because they could not then bear them.
II. What is the meaning of this promise, that “the Spirit of truth shall guide them into all truth.”
I. What those things probably were, which our Saviour did not reveal and declare to his disciples, because they could not then bear them. Our Saviour does not express particularly what those things were, nor can it be expected he should have done so: for then he had declared them to them, which he tells us he would not do: but the text gives us two marks to direct our inquiry concerning them.
1. That they were such things as the disciples at that time were incapable of. “I have many things yet to say unto you, but ye cannot bear them now.” So that it seems they were such truths, as the disciples were prejudiced against upon some account or other; most probably by reason of their education in the Jewish religion, and some principles which they had imbibed from the teachers and interpreters of their law.
2. They were such truths as, after the Holy Ghost
And upon inquiry into this matter by these two marks, it will appear that they were principally these three:
1. That our Saviour did not design the setting up of any temporal kingdom in this world; but that his kingdom and government was to be spiritual, not managed by any external force or compulsion, or by laws, the violation whereof he would vindicate by the temporal sword; but bylaws, the sanction and penalty whereof should take hold of the minds and spirits of men, and relate unto another world.
And this was a truth which the disciples were
incapable of, whilst our Saviour was here upon
earth; against which they were so prejudiced by the
general tradition which the Jews had entertained,
that the Messias was to be a great temporal prince,
and to subdue all nations to them, that they were in
a continual expectation, when he would lay aside
his mean condition, and appear in that glory and
majesty which they expected; when like the sun
he would break through all those clouds wherewith
he was muffled and obscured, and shine forth in his
full strength and glory. For it appears very plain,
that they had a hankering expectation after some
And though our Saviour had so expressly declared, but a little
before his death, that his “kingdom was not of this world,” and therefore he
should make no resistance to the violence that was offered to him, yea, though
the disciples saw him put to death; yet they did not lay aside this opinion, but
still expected that he would rise again, and then begin his kingdom in this
world. For so we find the two disciples discoursing together, as they were going
to Emmaus: (
No wonder then, if, being possessed with so strong
They were so possessed before with another apprehension, that they would almost have rejected him, had they understood that the Messias was to have no other kingdom than this; but after that glorious confirmation was given to him, by his resurrection from the dead, and visible ascension into heaven, and the descent of the Holy Ghost in such wonderful and miraculous gifts, then at last they were capable of understanding and receiving this truth, which could not sink into their hearts before.
2. Another truth which our Saviour here probably intended, was the abrogating the Jewish dispensation. And this likewise they must needs be
extremely prejudiced against; because their law was
given by God, and looked upon by them, not as a
temporary, but a perpetual institution. And this
truth we find that the apostles were afterwards instructed in, when the Holy Ghost was come upon
them. And, therefore, in the council at Jerusalem,
the apostles released the gentiles from the observance of Moses’s law, as a thing which they were
perfectly instructed in by the Holy Ghost. (
3. Another truth which our Saviour probably here intended, was, that the salvation of the Messias belonged to the gentiles as well as to the Jews. The Jews had a strong conceit of their own privileges, and looked upon all the world, besides themselves, as a company of reprobates, that had no share or interest in the promise of God, or in those great blessings which their Messias was to bring to the world. And we find that the disciples had so deeply imbibed this prejudice in their education, that they wondered at our Saviour, when they found him talking with the Samaritan woman. And though before his ascension he had given them an express command to “go and teach all nations,” yet it seems it was a good while before they understood this command in the latitude in which our Saviour in tended it. For it is plain, from the history of the Acts, that until Peter was sent to Cornelius, and better instructed in this matter by a vision from heaven, they had not at all preached the gospel to the gentiles, being persuaded that it was unlawful to do it: but, by the command of our Saviour to “go and teach all nations,” they understood that they were to preach to the Jews dispersed in all nations. But after this vision to Peter, and when they saw that the Holy Ghost fell upon the gentiles, in the same manner that it had done upon them, then, and not before, they were instructed in this truth.
That these are all or some of the principal of those
truths which our Saviour here means, when he says,
that he had yet many things to say unto his disciples, which they could not then bear, does, I hope,
sufficiently appear; because they were such truths
as the disciples were most vehemently prejudiced
against, and which afterwards they were fully instructed
II. I shall inquire what is the meaning of this promise in the text, that “the Spirit of truth will guide them into all truth.”
That these words are not to be understood in the greatest latitude which they are capable of, I think any one will grant. For certainly no man ever sup posed, that our Saviour here promised that his Spirit should lead his disciples into the knowledge of all natural truths, and instruct them in all the depths of philosophy, and in the mysteries of all arts and sciences. Plain it is then, that some limitation must be put upon this general and universal promise of “leading them into all truth.” All the difficulty is, how far it is to be limited, and what bounds are to be set to this general promise.
Now in all reason it ought to be limited by the
context; and if we go that way, which is the only
reasonable way of limiting general words, then the
plain meaning of this promise will be this: that
because our Saviour had forborne to reveal several
truths to his disciples, which they were not then
capable of, he would supply this difficulty after
wards by his Holy Spirit, who, after that he was
risen from the dead, and ascended into heaven,
should descend upon them, and instruct them fully
in those truths, which he, in condescension to their
prejudice and incapacity, had in his life-time for
borne to do; that is, he would take a fitter season
to instruct them fully by his Spirit, in all those truths
which, whilst he was upon earth, they were not so
capable of receiving. “I have yet many things to
say unto you:” that is, besides what I have already
declared to you, there are several other things,
I shall now, in the second place, make some inferences from the words thus explained. As,
First, That it is not necessary at all times to
preach all truths, which are of importance to be Utile ste ut taceatur aliquod verum, propter incapaces. Aug. Persev. 1. ii. c. 16.
Secondly, That there ought to be a due regard had to what
people can bear; and where men are possessed with a violent prejudice against
some truths, we ought, in imitation of our Saviour’s example, patiently to expect and endeavour the
removal of that prejudice; and, first, to apply all fit
ting means for the conquering and subduing it, be
fore we expose truth to be rejected by those who
And this course we find the apostles took, in imitation of our Saviour; (
But where men are not of a teachable disposition,
but the prejudice against truth is wilful and affected, there we are bound to propose great and
important truths to men, notwithstanding their prejudice against them, and to urge upon them those
things which are necessary and fit for them to know, “whether they will hear, or whether they will forbear.” And if in that case they will resist truth,
fairly and with full evidence proposed to them,
III. Another inference, and which I principally intended from this text, is this: that from the explication which I have given of this promise of our Saviour’s, of sending his Spirit to lead his disciples into all truth, it very plainly appears, that there is no ground or colour of ground from this text, for the pretended infallibility of the Romish church: and yet this is one of those texts, which their great masters of controversy do urge us withal, for the proof of their infallibility; a sign that they are much at a loss for good arguments to prove it by, otherwise they would never summon a text so very remote from their purpose. And how far this text is from proving their church to be infallible, will very clearly appear, if we consider these five things:
1. That the plain and obvious sense of this promise (as I have already shewn) is this; that because there was some truths fit for the apostles to know, which they were not at that time capable of receiving, whilst our Saviour was upon earth, there fore, after his ascension, he would send his Holy Spirit to instruct them in those things, and to guide them into all those truths, which it was not then, seasonable to acquaint them withal. Now by what art can any man infer from hence, that our Saviour would give the infallible assistance of his Holy Spirit to the church of Rome, to the end of the world?
2. Let it also be considered, that this promise
3. There is nothing in the tenor of this promise, nor any other reason, from whence it may appear, that this promise ought to be extended any farther than to the persons to whom it was made; because this promise was made with a peculiar respect to the apostles, and their employment, and for reasons proper to the first state of the church; and not common to all ages; therefore it cannot with reason be extended to all after-ages of the church.
Let it be granted, then, that this promise, taken
together with other promises of our Saviour made
to the apostles, does signify an infallible assistance
to them, so as to secure them from error, in the
delivery of the doctrine of Christ; yet why should
any church afterwards, much less the church of
Rome, apart from all others, pretend to be heir
general to the apostles in this infallible assistance?
But they of the church of Rome tell us, that this infallible assistance was necessary after wards for the perpetuity of the church, and for the government of it, and for the decision of controversies amongst Christians. To this I answer two things:
First, If this infallible assistance be necessary to these ends, then it is also necessary, that it should have been declared, what that church or society is, which was to be so infallible; else how should men know, whither to have recourse for the government of the church, and the decision of controversies in matters of difficulty? As good the Christian church be without infallibility, as that no man should know where it is.
And will any man have the confidence to say, that God hath any
where in Scripture declared, that the church of Rome hath this infallibility
annexed to her? Hath the Scripture any where told us, that the church of Rome is
the catholic church; that is, that a particular church is the church universal;
if we should suppose the universal church to be infallible in matters of faith
and practice, is it any where said in the Bible, that the pope, or a general
council, or both together are infallible? Are we any where there directed to
have recourse to
Especially it must needs seem very wonderful,
that St. Paul in his Epistle to the Roman church,
should not acquaint them what a singular privilege
that church had above all other churches, that it
was the seat of infallibility, and that the bishop of
that church was the great judge of controversies,
and that there could no difference arise among
them, about any matter of faith, but they might
Secondly, The ends mentioned may be sufficiently attained
without infallibility. As for the perpetuity of the church, that may continue to
the end of the world, by virtue of the infallibility of Christ’s promise, though there be no infallibility either in the
church of Rome, or any where else. For setting
aside Christ’s promise, the church may fail; and
his promise signifies only that it shall not fail, not
that it cannot. All that can be inferred from the
promise of Christ, concerning the perpetuity of the
church, is only the certainty of the event, but not
In like manner for the government of the church, and decision of controversies, there is no need of infallibility; because the church may be governed well enough, as other societies are, without an in fallibility: and all controversies that are necessary to be decided, may be decided by the infallible rule of faith, the Holy Scriptures, which are plain in all things necessary; and there is no necessity, that controversies about matters not necessary should be decided.
To conclude this point; if the pope and a general council be the seat of infallibility, (which is the most general opinion in the church of Home) then how was the Christian church governed, and controversies decided, before the council of Nice, which was the first general council; that is, for three hundred years? And if the church did well enough for three hundred years without an infallible judge, this is a demonstration that there is no absolute need of it.
4. This promise here in the text signifies a revelation of some new truths to the apostles, which they were not instructed in before, and therefore cannot belong to any church in after-ages. For the church of Rome herself does not pretend to any revelation of objects of faith not known before, and therefore can challenge nothing by virtue of this promise.
5. Suppose infallible assistance were here promised to the church in all ages, and that the church
of Rome were the catholic church, and that the
pope and a council were the Roman church, and
consequently the catholic: I say, suppose all this
But this spake he of the Spirit, which they that believe on him should receive. For the Holy Ghost
was not yet given, because that Jesus was not yet
glorified.—
OUR blessed Saviour (who used from all sorts of
objects and occurrences to discourse of heavenly
and spiritual things) being present at the feast of
tabernacles, in which it was the custom of the Jews,
from the fountain Siloam, to fetch water with great
pomp and ceremony, and to bring it into the temple with sound of trumpet, and to offer it, singing those
words of the prophet Isaiah, “They shall draw
waters with joy out of the wells of salvation:” I say,
our Saviour being present at this feast, takes occasion from these waters, which they brought into the
temple with so much joy, to proclaim those spiritual
benefits which Christians should be made partakers
of by the Holy Ghost, and which are in Scripture
represented by waters flowing from a living fountain. “In the last day, the great day of the feast,
Jesus stood and cried, saying, If any man thirst, let
him come to me and drink. He that believeth on
me, as the scripture saith,” that is, according to the
tenor of several passages in the prophets, “out of
his belly shall flow rivers of living water;” and then
the evangelist adds, by way of farther explication
First, The gift itself; which is here called the Spirit, or the Holy Ghost.
Secondly, The persons upon whom this gift was to be conferred; and those are believers, such as should believe and embrace the gospel. “This he spake of the Spirit, which they that believe on him should receive.”
Thirdly, The particular time and season of the first conferring of this gift: and this was not to be till after our Saviour’s ascension into heaven, and being received up into glory, implied in those words, “the Holy Ghost was not yet given, because Jesus was not yet glorified.” I shall as briefly as I can explain these three things.
First, The gift itself, which is here called the Spirit, or the Holy Ghost. By which we are to understand a special power and presence of the Holy Ghost with believers, the immediate operation and assistance of the Divine Spirit communicated and imparted to them; and this comprehends in it these two things:
1. Those extraordinary and miraculous gifts
which were bestowed upon the apostles and primitive Christians, in order to the
planting and propagating of the Christian religion in the world, and
for the use and benefit of the church, while it was
under persecution, and destitute of all secular countenance and assistance; and of those ordinary human
advantages which are sufficient to preserve and
maintain a religion, after it is once firmly settled,
For these, and such-like ends and reasons, God was pleased, at that time, not only to endue the apostles and first preachers of Christianity with all sorts of miraculous powers, but even the generality of Christians with several extraordinary gifts; and also to accompany the outward preaching of the gospel with a very extraordinary influence of God’s Spirit upon the minds of men; to make way for the entertainment of it, by opening their understandings, and enlightening their minds to discern spiritual things, by subduing their prejudices, and conquering their lusts, and the vicious and perverse inclinations of their wills, to the obedience of faith, by raising their minds above the world, above all the allurements and enjoyments of it, and above all the threatenings and (errors of it, and giving men courage and resolution to embrace this profession, and with constancy to adhere to it, notwithstanding all the dangers and sufferings which attended it.
1 shall not now treat of these miraculous gifts particularly, See Sermon XX. vol. ii. p. 235.
and Sermon CXCVI. p. 377. of the present volume.
2. The gift of the Holy Ghost doth likewise signify and comprehend in it a more than ordinary and gentle influence of God’s Spirit upon the minds of men, to all holy and good purposes: by which I mean, an immediate operation and assistance of the Holy Ghost afforded to men, to relieve the weakness and impotence of human nature, to help and strengthen us to the performance of what the gospel requires of us. And this I shall have occasion to explain more particularly, when I have gone over the other parts of the text.
Secondly, You have here the qualification of the
persons who were to be made partakers of this gift;
and that is, believing and embracing the gospel:
The extraordinary and miraculous gifts of the Spirit were not conferred on any but those who embraced the faith of Christ, and made profession of
the Christian religion. Not that all Christians were
endowed with those extraordinary gifts, much less all
in an equal degree. But they were distributed (as
St. Paul tells us) in such manner and measure as the wisdom of God thought fit, and as was most for the
use and edification of the church. But all were
partakers of the Holy Ghost, in respect of his more
ordinary influence and assistance, and this gift all
Christians received upon their embracing and owning the Christian religion. Thus (
And because this profession of faith was made in
baptism, whereby men are solemnly initiated into
the Christian religion, hence it is, that this gift of
the Holy Ghost is in Scripture promised, and said
to be conferred in baptism: (
All which considered, I cannot imagine why so
great a scruple should be made of those expressions
which our church useth in the office of baptism of
children; M being regenerated and born again by baptism,” and “being thereby made the children of God,
and heirs of eternal life.” That is, by entering into
this covenant, they are put into a state and capacity
of all the blessings of the gospel, if they do not neglect the condition which that covenant requires on
their part. For all this is in truth no other but what
the Scripture says of baptism, and ascribes to it,
when it calls it, “the laver of regeneration,” when
it declares the Spirit to be conferred in baptism, and
when it says, that “as many as are led by the Spirit
of God are the sons of God, and that the sons of
God are heirs of eternal life.” So that I cannot see
that our church, in her highest expressions concerning the benefits and effects of baptism, says any
thing but what is very agreeable, both to the expressions and sense of Scripture. And thus, not only
the ancient fathers spake of this matter, but so likewise do all the liturgies of the reformed churches,
in the offices and forms appointed by them for the
administration of baptism; so that it seems a very
Third thing considerable in the text is, the particular time and season of the conferring of this gift of the Holy Ghost; and that was after our Saviour’s ascension into heaven, and being received up into glory, implied in those words, “the Holy Ghost was not yet given, because Jesus was not yet glorified;” signifying to us, that this effusion of the Spirit was not to be till after our Saviour’s ascension into heaven.
But was not the Holy Ghost given to the prophets of old? and were not good men in former ages of the world under the ordinary influence and assistance of the Divine grace and Spirit? why is it then said, that the “Holy Ghost was not yet given?”
The answer to this is easy: that our Saviour here speaks of that general and plentiful effusion of the Holy Ghost, which was promised to the latter days, that is, to the gospel age; the like to which, both for the universal communication of this gift, and for the extraordinary degree and measure of its participation, had never been in the world before; and of this it is that the evangelist speaks, when he dates the time of it from after our Saviour’s ascension into heaven. Now why the dispensation of this gift of the Holy Ghost was particularly limited to this time, though it is not necessary we should know the reasons of it, yet there are three obvious ones, which may give us full satisfaction in this matter.
1. Because it was not so necessary before, in our
Saviour’s life-time: for during his continuance in the world, and conversation
with his disciples, his presence supplied all other defects; but when he left
2. It seems very convenient, not only that our
Saviour should be visibly taken up into heaven, but
that after he was ascended thither, he should give
some remarkable testimony to the world, of the
power and dignity to which he was there advanced;
and that as a king he should give some evidence of
his authority and majesty, at his solemn inauguration into his kingdom, by dispensing plentifully
spiritual gifts, as the princes of this world are wont
at such a time to scatter temporal favours and benefits. And this the Scripture takes notice of, as
an evidence and testimony of his royal dignity, and
glorious exaltation at the right hand of God, (
3. After our Saviours ascension, there was the
And now that I have given you a brief account of
the three particulars, which from this text offer
First, I shall open to you the nature of it.
Secondly, The necessity of it, to enable us to perform the condition of the gospel covenant.
Thirdly, The blessed effects of it.
Fourthly, The extent of it as to persons and times.
First, I shall endeavour to open to you the nature of this gift of the Holy Ghost, understanding by it the ordinary influence of the Holy Spirit of God upon the hearts and minds of believers. And I doubt not but that the Scripture means by it an immediate influence and operation of the Holy Spirit of God upon the minds of men, an inward power, strength, and assistance, communicated to Christians, to all the purposes of holiness and obedience, enabling them to be such “manner of persons, in all holy conversation and godliness,” as the gospel requires: and not only that this strength and assistance is offered and afforded to us, “to work in us, both to will and to do” all that is necessary to salvation, if we put no obstacle thereto, and do not resist the Spirit of God, and the blessed motions of it; but, likewise, that this power does continually dwell and reside in all true Christians, if we do not grieve the Spirit of God, and provoke him to withdraw himself from us.
And this is sufficiently declared in several places
of the New Testament, where we are said to be “assisted by a Divine power, and strengthened with all
might by the Spirit in the inner man; to walk in the
And that the Scripture, by the promise of the
Spirit, and the various expressions concerning it,
does mean this ordinary assistance common to all
Christians in all times, and not only the extraordinary and miraculous gifts of the Holy Ghost, which
were peculiar to the first ages of Christianity, seems
to me to be very plain; because the Scripture makes
the gift of the Spirit to be common to all believers,
and to be given to all that are baptized, and this in
And this appears yet more evidently, in that the Scripture makes the want of the Spirit a sign that a man is no true and sincere Christian: “If any man have not the Spirit of Christ, he is none of his;” and, on the contrary, makes our having the Spirit of God, a mark of a child of God; “As many as are led by the Spirit of God are the sons of God:” but our Saviour hath assured us, that men may have the miraculous gifts of the Spirit of God, may “prophecy in Christ’s name, and cast out devils in his name, and in his name do many wondrous works,” and yet be “workers of iniquity, and shut out of the kingdom of God.” And, on the other hand, men may not have these miraculous gifts, and yet be the children of God. But this will yet more fully appear, if we consider, in the
Second place, The great necessity of such an immediate influence and assistance of the Spirit of God,
But after all this is done for us, we are still with
out strength, our nature being depraved, and sunk
into that impotency and weakness, that, without the
powerful assistance of Divine grace, we are utterly
unable to perform those most equal and reasonable
conditions which the gospel requires of us, being, as
the Scripture expresseth it, “dead in trespasses
and sins, and estranged from the life of God, through
the darkness that is in us, and the blindness of our
hearts;” being enslaved to vitious habits, and having
a carnal mind, which is enmity to God, and renders us incapable to receive or relish Divine and
spiritual things. So that, notwithstanding all that our
blessed Saviour hath done and suffered for us, and
all the merciful overtures of pardon and happiness,
It is this gracious influence, and continual assistance of
God’s Holy Spirit residing and dwelling in us, which secures all the other
blessings and benefits of the gospel to us, and conducts us safely through all
the temptations of this world, and the difficulties of a Christian course, to
the end of our faith, the eternal salvation of our souls. For which reason, the
Spirit of God dwelling in good men, and evidencing itself by its genuine fruits
and effects, the graces and virtues of a good life, is said to be the pledge and
earnest of our future inheritance, and of a blessed resurrection to eternal
life, and “to seal us up to the day of redemption:” (
Third place, To shew the blessed effects of the influence of the Holy Spirit dwelling and residing in us: but that, together with the extent of this gift of the Holy Ghost, as to persons and times, I shall refer to another opportunity.
But this spake he of the Spirit, which they that believe on him should receive. For the Holy Ghost
was not yet given, because that Jesus was not yet
glorified.—
IN my former discourse from these words, I observed, that the gift of the Spirit, or the Holy Ghost, comprehends under it two things.
First, Those extraordinary and miraculous gifts, which were bestowed upon the apostles and primitive Christians, in order to the planting and propagating of the Christian religion in the world; together with that extraordinary influence of God’s Spirit upon the minds of believers, which accompanied the first preaching of the gospel.
Secondly, The more ordinary and gentle influence of the Spirit of God, upon the minds of all those who believe and embrace the gospel.
The latter of these I proposed to speak to more particularly and fully, and that under these four heads:
First, To open the nature of this influence.
Secondly, To shew the necessity of it, to enable us to perform the condition of the gospel-covenant.
Thirdly, To consider the blessed effects of it.
Fourthly, To consider the extent of it, as to persons and times.
The two first of these I have spoken to, and now proceed to what remains; viz.
Thirdly, To consider the blessed effects of this gift of the Holy Ghost. And they are many and great.
I shall enumerate them as briefly as I can, not in tending to insist long upon them. And in general, all the good that is in us, and proceeds from us, all good thoughts and inclinations, all good purposes and resolutions, all good works and actions, are in Scripture every where ascribed to the dictates and motions, to the influence and assistance, of the Holy Spirit of God. It is he that works in us, both to will and to do of his own mere goodness. All our strength and sufficiency is from him. To his blessed inspirations and aids we owe all good inclinations, our beginning, and our progress, and our perseverance, in virtue and goodness. And though the Spirit be said to be given to them that do already believe, that is, so as to dwell and reside, to take up his constant habitation and abode only in those who have already sincerely embraced the Christian faith; yet this doth not exclude a preventing influence and operation of God’s Holy Spirit upon the minds of those to whom the gospel is offered disposing them to embrace and entertain it, and by this means working faith in them. And in this sense it is, that faith in Scripture is said to be the gift of God, because it is first wrought in them by the influence and operation of that blessed Spirit, which is promised to dwell and reside in them after they have believed, and sincerely embraced, the Christian religion.
More particularly these blessed fruits and effects are constantly in Scripture attributed to the Holy Spirit of God:—
1. Our sanctification. We are said to be renewed by the Holy Ghost, and by the Spirit to mortify the deeds of the flesh. That great change which is wrought in man, which in Scripture is called by the several names of regeneration and a new birth, of the new creature, and the new man, is constantly ascribed to the Spirit of God, as the author of it.
2. The conduct of our whole Christian course, and all the actions of it, and our constancy and perseverance in it, are likewise ascribed to the same blessed cause. We are said to be “led by the Spirit, and to walk in the Spirit;” that is, to be guided and assisted in all that we do by this blessed principle, which does, as it were, act and animate all good men; and we are said to be “kept by the mighty power of God,” that is, by the powerful operation of God’s Holy Spirit, “through faith unto salvation.”
3. All particular graces and virtues are likewise
said to be the fruit of the Spirit. (
4. By the same Spirit we are said to be made
partakers of that great and glorious privilege of
adoption, and are advanced to that high honour and
dignity of being called the sons of God; (
5. By this Spirit we have free access to God in
prayer, in confidence that we shall have our petitions
granted: (
6. By the same Spirit, joy and peace in believing, and from the testimony of a good conscience, great consolation and good hope through grace, are frequently instilled into us, and shed abroad in our hearts. Hence are those expressions so frequent in Scripture, of “the consolations of the Spirit,” of “peace and joy in the Holy Ghost,” which, as it is the natural fruit of righteousness, so it is likewise produced and increased in us, by the secret operation and influence of God’s Holy Spirit.
7. And lastly, By the same Spirit, Christians are supported and borne up, cheered and comforted in all their troubles and afflictions, and that in a very extraordinary and supernatural manner, when they fall under great tribulations and sufferings for righteousness’ sake. And this influence and assistance of the Divine Spirit, was very visible and remarkable among the primitive Christians, who were so terribly exposed to the most fierce and cruel persecutions: and may proportionably be expected in all cases of extraordinary suffering for the testimony of God’s truth.
And though this influence and assistance, this
conduct and guidance of the Divine Spirit, be commonly very gentle and secret, and do usually work
upon us in so imperceptible a manner, that it is
very hard, if not impossible, particularly to distinguish between the motions of God’s Spirit and those
of our own minds, between the immediate suggestions of the Holy Ghost and the dictates of our
own reason; yet we are in general sufficiently assured of it, partly from the effects themselves, but
principally from the express promise and declarations
Fourth and last thing I proposed to consider; viz. The extent
of this gift of the Holy Spirit of God, as to persons and times. And, in short,
this gift is bestowed upon every particular Christian, every sincere believer;
for we receive the promise of the Spirit by faith: and, “if any man,” says the
apostle, (
And that this gift extends to all persons, in all
times and ages of the church, to all that sincerely
embrace the Christian profession, and are admitted
into it by baptism, is plain from that discourse of
St. Peter, which I had occasion to mention before:
(
And in this sense, our Saviour makes good that promise which he made to the apostles, to be with them always in the work of making disciples, and baptizing them, to the end of the world; that is, he would accompany the labours of the pastors and teachers of his church in all ages, with such a presence and influence of his Spirit upon those that were taught and baptized, as should be suitable to the occasions and necessities of the church, both the pastors and the members of it, unto the end of the world. In a word, this gift of God’s Holy Spirit is bestowed upon all those who by baptism are admitted into Christ’s religion; and if it be cherished and complied with, and the blessed motions of it be not resisted and quenched by us, it will abide and continue with us, and produce those blessed fruits and effects which I have before mentioned.
Having thus explained the several particulars contained in the text, all that now remains is, to make some useful inferences from the whole; and they shall be these following, and I shall be very brief in them.
I. What an encouragement is here to our duty,
that we have such a mighty aid and assistance promised
II. What great cause have we thankfully to acknowledge the wonderful goodness of God to us, in bestowing such an invaluable gift upon us, as this of the Holy Spirit, by whose grace and assistance alone we are made partakers of all the other blessings and benefits of the gospel! Had we been still left without strength, that great salvation which Christ hath purchased for us, and which the gospel offers, would have signified nothing to us, for want of power to have performed the conditions, which the gospel requires of all that hope for eternal life and salvation.
III. Let us always be ready to comply with the motions and suggestions of the blessed Spirit, and sincerely make use of those aids and assistances which he is always ready to afford to us; and let us take great heed, that we do not by any disobedience of ours to his blessed motions, or by any wilful presumptuous sins, resist, and quench, and grieve this Holy Spirit of God, whereby we are sealed unto the day of redemption.
If the Spirit of God vouchsafe to dwell in us,
and to make his abode in our sinful souls and bodies; let us do nothing that is unworthy of so
IV. Let us earnestly beg of God’s Holy Spirit,
and continually depend upon him for his grace and
assistance, in a humble sense of our own impotency and weakness, of the frailty and treachery of our
own spirits, of the fickleness and inconstancy of our
best purposes and resolutions, always remembering
that saying of our Saviour’s, (
V. This shews us what an advantage we have by
the Christian religion, which makes us partakers of
the Holy Ghost, whereby is afforded to us all necessary direction, and assistance, and comfort in our
Christian course. Our Saviour tells his disciples,
that the presence and influence of this Comforter
and Advocate, whom “he would send to abide with
them for ever,” would be more to them, than even
his own personal presence among them, which surely
we should look upon as an unspeakable privilege
and happiness; and yet the inward presence of the
Divine Spirit is more for our security and comfort,
than the best teacher and example; because it is
inward, and conveys a real strength to us; and it is
universal, diffusing itself at once into the hearts and
minds of all good men, and is always present to
them, which Christ’s personal and visible presence
was not, nor could be; so that, to all purposes of
direction and assistance, of security and comfort, we
are in a better condition under the continual influence and conduct of God’s Holy Spirit, than they
who had the advantage and happiness of conversing
personally with our Saviour here upon earth. And
therefore he tells his disciples, that it was really for
their benefit and advantage, that he should leave
the world, to make way for the coming of this Comforter and advocate; (
VI. This shews the great fault of the contempt and neglect of the sacrament of baptism, which was instituted by our Saviour as the solemn rite and ceremony of admitting persons into the Christian religion, and the means of making us partakers of this gift of the Spirit, and of all the blessed fruits and effects of it; so that this sacrament cannot be neglected or slighted, without great affront to the Christian religion, and contempt of one of the great est blessings promised in the gospel. They that were admitted to the solemn profession of Christianity by baptism, were “made partakers of the Holy Ghost;” and this not only in the apostles times, but in all after ages; for this “promise of the Holy Ghost was to them and their children, and to all that were afar off, even to as many as the Lord their God should call;” that is, to all that should embrace the Christian religion, and make a solemn profession of it in baptism, in all succeeding ages to the end of the world.
VII. What hath been discoursed upon this argument, discovers
the vanity of many men’s pretensions to the Spirit. Some pretend to
infallibility, all pretence whereto is vain, without miracles to justify
and make good this pretence; and yet upon this
presumption of infallibility, without any proof of it,
but only that it is convenient for them to have it,
which will as well prove all others to be infallible,
because it is every whit as convenient for them: I
say, upon this presumption and pretence, they assume
Others pretend to be guided by the Spirit in all their
actions, and to be governed in an extraordinary manner by particular impulses
and impressions from the Spirit of God; which they likewise pretend they can
certainly discern from the motions of their own minds and imaginations. But as
they can give no reason for this, so we have seen many times in experience, that men have been led into unlawful and
wicked practices, and have done weak, and unreasonable, and ridiculous things, and then have blasphemously charged them upon the Spirit of God; a
presumption of a high nature, and which hath some
resemblance to the sin against the Holy Ghost, and
seems to be of near affinity with it. For as the un
pardonable sin against the Holy Ghost consisted in
resisting the evidence of our Saviour’s miracles, and
perversely and maliciously imputing the operations
of the Spirit of God to the power and efficacy of the
devil; so, on the other hand, to pretend to the Spirit
of God, and his motions for the works of the devil,
Others pretend, that the Spirit doth immediately dictate to them their prayers, which many times are very confused and unbeseeming, and too plainly the issue of a heated imagination; whereas “God is not the God of confusion, but of order.” And what is merely the effect of an acquired habit, or natural fluency and facility of expression and warm affections, they confidently ascribe to the Spirit of God; whereas the Spirit of God is more frequently and certainly in the still voice, than in the high wind and fire, the boisterous passions, and fiery zeal of men. And certainly, he that takes care to put up wise and decent petitions to God, and considers carefully what to beg of him, and asks it in a be coming manner, with faith and true fervency of affection, though in a form, hath much more reason to conclude that he prays in and by the Spirit of God, than he that hath the greatest freedom of extempore effusions.
And, after all, there is a much better and clearer demonstration, that a man hath the Spirit of God, than any of these pretences; and that is, from the undoubted fruits of the Spirit, in the graces and virtues of a good life, which are visible and manifest in the temper and conversation of a good man; and without these, all pretences to the Spirit of God are but fancy and vain delusions; such men “deceive themselves, and the truth is not in them.”
VIII. And lastly, From hence it appears, how
happy it is for us, that we are not left in our own
But can we then do nothing? No, not without the preventing and assisting grace of God; but that being afforded to us, we may comply with the motions of God’s blessed Spirit; we may co-operate and concur with his assistance. God assists, but we do; he sanctifies and renews us by the Holy Ghost, and yet we purify and cleanse ourselves.
But is not this injurious to the grace of God, if we do any thing at all, and the grace of God do not all in us and for us? I answer,
1. It is a great grace of God, to help our weakness, and to relieve our impotency, and to strengthen
and enable us to do what we cannot do of ourselves.
We owe our salvation to the grace of God, to the
2. Grace does not destroy nature, nor Divine assistance take away our liberty, but frees us from our bondage; and, as David expresseth it, “enlargeth our hearts to run the ways of God’s commandments;” for if God do all, and we nothing, all exhortations and persuasions would be in vain.
But then it seems that we may “receive the grace of God in vain,” and “resist the Holy Ghost,” and our complying with it, or not resisting of it, is our own act; which is to make men their own saviour, and to give the casting and determining vote to human liberty. I answer,
1. The Scripture expressly says, that men may “receive the grace of God in vain, and reject the counsel of God against themselves;” and that if we rebel against, and disobey the motions of God’s Spirit, he will depart from us, and we forfeit his assistance.
2. All this is, ἀργός λόγος,
mere cavil; as will appear
to any one by this plain instance: A rebel is convicted, and liable to the sentence and condemnation of the
law; he sues for a pardon, and obtains and accepts
it: will any man now say, that because he asks and
accepts it from the king, and the king does not
take his hand and open it, and violently thrust his
pardon into it, that this man saves himself, and
takes away the glory of the king’s grace and mercy,
and that he owes his life to himself, and not to the
king’s bounty and goodness? A man would be
thought very senseless, that should so ascribe this
But this objection is pressed yet a little farther; that if this be so, then Judas had as much cause to thank God as Peter had. And who ever denied, or can deny, that a rebel who refuseth a pardon offered to him by his prince, hath the same real obligation of gratitude to his prince, with him that accepts it? The prince offers the same favour to both, and the obligation is equal; and though he that accepts it doth not save himself, yet he that refuseth it destroys himself. And at the judgment of the great day, all impenitent sinners under the gospel, shall be forced to acknowledge the grace of God to them, in affording the opportunity of salvation, and shall only blame and condemn themselves for neglecting that happy opportunity. But if an irresistible degree of grace be necessary to every man’s salvation, it is plain, that impenitent sinners never had the opportunity of salvation, and consequently cannot condemn themselves for the neglect of it.
I have been the longer upon this, that I might
root out of the minds of men an inveterate false
persuasion, concerning the manner of the operation
For the fruit of the Spirit is in all goodness, and
righteousness, and truth.—
I HAVE formerly, upon occasion of this festival solemnity, Preached on Whit-Sunday, 1690. See Sermon CXCVI. p. 377. of the present volume.
I have likewise See Sermon CXCIX. and CC. p. 432, and 448. of the present vol.
And then he cautions them against several sorts
of vices which they had formerly lived in, and recommends the contrary virtues to their practice;
“But now are ye light in the Lord, walk there fore as children of the light;” that is, do nothing unbecoming that state, into which, by the solemn profession of Christianity in baptism, ye are entered; or, as it follows a little after the text, “Have no fellowship with the unfruitful works of darkness; walk as children of the light, as becomes those who are enlightened and sanctified by the Holy Spirit of God, whereof ye were made partakers in baptism; for the fruit of the Spirit is in all goodness, and righteousness, and truth.”
“For the fruit of the Spirit.” Some copies have it, ὁ γαρ καρπὸς του φῶτος, “for the fruit of light,” that is, of the illumination of the Holy Ghost, which Christians are made partakers of in baptism, “is in all goodness, and righteousness, and truth,” which will make no difference in the sense.
I shall briefly explain the importance of these
I. Goodness. And what that is, the apostle takes it for granted that every body knows; he does not go about to define or explain it, but appeals to every man’s mind and conscience, to tell him what it is. It is not any thing that is disputed and controverted among men, which some call good, and others evil; but that which mankind is agreed in, and which is universally approved by the light of nature, by heathens, as well as Christians; it is that which is substantially good, and that which is unquestionably so. It is not a zeal for indifferent things, about the ritual and ceremonial part of religion, the external circumstances of it, much nicety and scrupulousness about things of no moment and consideration, such as was the pharisees tithing of mint, anise, and cummin; disputes about meats and drinks, and the observation of days, and the like: but a pursuit of the weightier things of the law, a care of the great duties of religion, and those things wherein the kingdom of God consists; the practice of the great virtues of conversation, which are apt to recommend us to the general approbation of men, to gain their good-will, and to take off exasperations, and to calm and sweeten the spirits and tempers of men towards us; and they must likewise be things unquestionably good, and against which there is no exception, such as will justify and bear themselves out in the general opinion of mankind.
I know very well that goodness, in the strict notion of it, does signify a ready inclination of mind
to benefit and help others all that we can, as we
have opportunity. And this is the particular virtue
But there is a larger notion of goodness more frequently used in the New Testament, which comprehends and takes in all those virtues of conversation, which are universally, and by the light of nature, owned to be such, and the practice whereof is apt to recommend us to the love and esteem of all men; as, on the contrary, the neglect of them is apt to bring religion under a great scandal and censure: such are obedience to our superiors and governors, and a conscientious care to discharge all those duties which the several relations wherein we stand to others do call for from us.
Obedience to governors is recommended to us
under the notion of goodness, or well-doing. (
In like manner, a conscientious discharge of the
duties which other relations require is recommended
to us under the notion of goodness, and that which
is a special grace and ornament to religion: (
More particularly, the several virtues of conversation are frequently instanced in, as branches of
goodness, as unity, peaceableness, courtesy, compassion, and good-will towards all men. The
practice of these things the apostle calls the following
of that which is good: (
You see, then, what goodness is, by the instances which the Scripture gives of it; obedience to our superiors and governors, and a conscientious care of the duties of our several relations; sincere love and charity, compassion, humility, peace and unity, ab staining from wrath and revenge, and rendering good for evil; these are unquestionable instances of goodness, and pass for current among all mankind, are on all hands agreed to be good, and have an universal approbation among all parties and professions, how wide soever their differences may be in other matters.
These are the things which are in Scripture more peculiarly
called good, because they are so in themselves, and in their own nature, and
not merely because they are commanded, as the rites and ceremonies of the
Jewish religion were, which are there fore called by God himself, in the
prophet, “statutes that were not good;” (
The other two fruits of the Spirit which are added in the text, “righteousness and truth,” which respect likewise our conversation with men, more especially in the way of commerce, are rather parts or branches of goodness, than really distinct from it; but they are two considerable virtues, and there fore the apostle thought fit to instance particularly in them, after he had mentioned goodness; which is, indeed, the general name, that comprehends all virtues in it.
“The fruit of the Spirit is righteousness;” which
signifies justice in our dealings and actions with
others; and truth, which is justice in our words;
for he that speaks as he thinks, and performs and
makes good what he promiseth, is said to be just to
his word. And all these, “goodness, and righteousness, and truth,” and whatever particular virtues
are comprehended under them, though they be truly
From the words thus explained, I shall make these four observations, which I shall speak as briefly to as I can:
First, That “the fruits of the Spirit” are plain and sensible effects, appearing in the disposition and lives of men.
Secondly, That these “fruits of the Spirit,” here mentioned, are of an eternal and immutable nature, and of perpetual and indispensable obligation.
Thirdly, That moral virtues are the graces and “fruits of the Spirit.”
Fourthly, That, therefore, they are by no means to be slighted as low and mean attainments in religion, but are to be looked upon and esteemed as a main and substantial part of Christianity.
First, That the “fruits of the Spirit” are real
and sensible effects, appearing in the dispositions
and lives of men. The apostle here speaks of
what is visible in the lives and conversations of
men; for he exhorts Christians to “walk as children of the light:” now walking is a metaphor
which signifies the outward conversation and actions of men. “Walk as children of the light. For
the fruit of the Spirit is in all goodness, and righteousness, and truth;” that is, if a man be endued
with the Spirit, it will discover itself by these visible fruits and effects. What the apostle says of the
“works of the flesh,” (
Second observation; namely, that these “fruits of the Spirit,” here mentioned, “goodness, and righteousness, and truth,” are of an eternal and immutable nature, and of perpetual and indispensable obligation. The notions of good and evil, of just and unjust, of truth and fidelity, and of falsehood and perfidiousness, in our words and actions; I say, these notions are born with us, and imprinted in our natures; are so fixed and determined in the very frame of our minds and understandings, that as they need not be explained, so they can never be changed and altered. The difference of good and evil is naturally known, and the notions of righteousness, and goodness, and truth, are fixed antecedently to any Divine revelation, which supposeth the nature of them to be known, and therefore, doth not go about to define and explain them to us; and supposeth, likewise, the obligation of them, being branches of the law of nature, and essential parts of that religion which is born with us, and “written upon our hearts,” and makes us “a law to ourselves.” And, therefore, the Christian religion doth only declare these duties more plainly, and press them more earnestly upon us, and enforce the obligation of them by more powerful arguments and considerations, grounded upon clearer discoveries of the grace and mercy of God to mankind, and of the rewards and punishments of another world: but these duties are in their nature still the same; and the Christian religion is so far from releasing us from the obligation of them, that it hath very much heightened it, and bound them the faster upon us. I pass on to the
Third observation from these words; namely,
That moral virtues are the graces and “fruits of the
And they are called moral virtues, because they are such duties as are not enjoined by any positive law, (which is not obligatory from the nature and reason of the thing commanded, but merely from the command;) but are of natural and eternal obligation, and such as we had been bound to the observance of them, from the immutable goodness and reason of them, though God had never made any external revelation of his will concerning them. Though it cannot be denied, but that, by the means of external revelation, we have a more clear and certain knowledge of them, and more powerful motives to the practice of them. So that grace and virtue are but two names that signify the same thing. Virtue signifies the absolute nature and goodness of these things; grace denotes the cause and principle by which these virtues are wrought and produced, and are preserved and increased in us; namely, by the free gift of God’s Holy Spirit to us; for which reason, these graces and virtues of goodness, and righteousness, and truth, which are here mentioned in the text, are said to be “the fruits of the Spirit.” I come now to the
Fourth and last observation from the text; namely, That since these very things which are called
moral virtues, are in their nature the very same with
the graces and “fruits of the Spirit,” therefore they
are by no means to be slighted as low and mean attainments
I do not say, that these virtues are all religion,
and all that is necessary to make a man a complete
Christian, and good man. For there must be
knowledge to direct us in our duty; there must be
faith, or a hearty assent to the revelation of the
gospel (especially concerning the forgiveness of our
sins, and of our justification and acceptance with
God, for the sake of the meritorious sufferings of
our blessed Saviour), to be the root and principle of all religious actions; there must be piety
and devotion towards God, and the constant practice and exercise of religious duties in public and
private; such as prayer, hearing and reading the
word of God, frequent and reverent receiving of
the holy sacrament, which are the best and most
effectual means in the world to make men good,
because they are appointed by God, and attended with his blessing to that end: I say, there
must be all these, because they are the principles
and means of religion, which are always supposed
as necessary to that which is the end. Now the
And this will be evident to any one that will attentively consider what the Scripture says of them;
and more especially, how our Saviour and his
apostles do every where recommend them to our
consideration and practice; (
To speak a little more particularly of the three
virtues here mentioned, goodness, righteousness, and
truth. These are every where frequently commended and enjoined in the New Testament. Goodness, whether we consider it as it imports charity
in general, and our love of one another, our Saviour
makes it the great badge and mark of a Christian. “Hereby (says he) shall all men know that ye are
my disciples, if ye love one another.” St. Paul calls
And then for righteousness, of which truth and fidelity in our
intercourse with men is a considerable part, St. Paul instanceth in it, in the
first place, as a principal thing, wherein “the kingdom of God doth consist:”
(
You see by all this, at what a rate the Scripture
magnifies these virtues, as the great things of religion,
And what more worthy to be “the fruits of the
Holy Spirit of God,” and the effects of a Divine power and influence working upon
the minds of men, than such qualities and dispositions as render us so like to
God, and do so nearly resemble the highest excellencies and perfections of the
Divine nature? And therefore our Saviour useth this as an argument to persuade
us to be good, and merciful, and patient; because these qualities are so near a
resemblance and imitation of the Divine perfection, the nearest that creatures
are capable of. (
And thus I have dispatched the four observations
from the text; that “the fruits of the Spirit” are
plain and sensible effects, appearing in the dispositions
All that now remains is, to make some inferences from what has been discoursed on this text.
And if this discourse be true, then the want of
these virtues mentioned in the text, and the reigning
of the contrary vices in us, is a clear and undeniable evidence, notwithstanding all our fair professions and pretences, that we are not true Christians.
For if we do not bring forth “the fruits of the Spirit,”
we have not the Spirit of Christ; and then St. Paul
hath determined our case, that “if any man have
not the Spirit of Christ, he is none of his.” If these
Christian graces and virtues mentioned in the text,
goodness, and righteousness, and truth, do not shine
forth in our lives and conversations, it is plain, according to the apostle’s reasoning in this and other
texts, that we are not “children of the light,” because we do not “walk as children of the light,” as
those that are enlightened by the Spirit of God: for “the fruit of the Spirit,” or
“the fruit of light,” as
some copies have it, “is in all goodness, and righteousness, and truth.” And if these fruits be not
found in us, it is a plain evidence that we do not “walk in the Spirit,” that we are not led and
“guided
by the Spirit of God;” for “the fruits of the Spirit,”
as well as “the works of the flesh,” are manifest,
sufficiently plain and visible, in the conversations of
men; and according as we fulfil the lusts of the
one, or bring forth the fruits of the other, we may
certainly judge whether we have the Spirit of Christ
I will conclude all with the apostle’s exhortation: (
For without me ye can do nothing.—
IN the beginning of this chapter our Saviour compares his mystical body, that is, his church, to a
vine, which his Father, whom he compares to a husbandman, hath planted. “I am the true vine, and
my Father is the husbandman.” To represent to us
the union that is betwixt Christ and all true Christians, and the influence of grace and spiritual life,
which all that are united to him do derive and receive from him, he sets it forth to us by the resemblance of a vine and branches. As there is a natural
vital union between the vine and the branches, so
there is a spiritual vital union between Christ and
true Christians; and this union is the cause of our
fruitfulness in the works of obedience and a good
life. There are some, indeed, that seem to be grafted
into Christ by an outward profession of Christianity,
who yet derive no influence from him, so as to bring
forth fruit, because they are not vitally united to
him; these the husbandman will lop off, and take
away, as unprofitable and dead branches; (
“Abide in me, and I in you.” Christ is said to abide in us, by the continual aids and influences of his grace and Holy Spirit; and if we k abide in him,” by the resolution of obedience, his grace and assistance will be continually derived to us, to bring this good resolution to effect, and to enable us to bring forth fruit. “For as the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me. I am the vine, ye are the branches; he that abideth in me, and I in him, the same bringeth forth much fruit. For without me, ye can do nothing,” κωρὶς ἐμοῦ, “out of me,” being separated from me, “ye can do nothing.”
There are two things to be explained in the words,
First, What is here meant by being without Christ, or out of him.
Secondly, In what sense and with what limitations we are to understand that expression, we “can do nothing.”
First, What is here meant by being without Christ, or out of him. “Out of me ye can do no thing;” that is, unless we be united to him, and by virtue of that union derive from him the supernatural aids and influences of his grace, we can do no thing. It is true, indeed, that without God we can do nothing; we cannot think, or speak, or do any natural action, without the common assistance and concurrence of his providence; “for in him we live, and move, and have our being.” But this assistance is natural and ordinary, and commonly afforded to every man in the world: but the grace and assistance of Christ, signifies something extraordinary and supernatural, that which divines mean by supernatural grace, in opposition to the ordinary concurrence of Divine providence to all the actions of men.
Secondly, In what sense, and with what limitations we are to understand that expression, we can
do nothing: “Without me ye can do nothing.”
And this is necessary to be limited to such effects
as our Saviour was speaking of; viz. the proper acts
of a Christian life, obedience to the laws and precepts of the gospel, which our Saviour here, in
pursuance of the allegory, calls “bearing fruit, and
bringing forth much fruit.” For if it be not thus
limited, but extended to all kind of actions, natural
or civil, it is not true that we cannot do these without
So that the plain design of this proposition here in the text is, to assert the necessity of supernatural grace, to make men good, and to make them persevere in a course of holiness and obedience. In speaking to this argument, I shall,
First, Shew what it is we mean by the supernatural grace and assistance of Christ.
Secondly, That to this the Scripture doth constantly attribute our regeneration, and sanctification, and perseverance in holiness.
Thirdly, That there is great reason to assert the necessity of God’s supernatural grace and assistance to these purposes.
Fourthly, That this supernatural grace and assistance
Fifthly, That this grace and assistance is derived to us from our union with Christ.
First, What we mean by the supernatural grace and assistance of Christ. Whatever natural power we have to do any thing, is from God, an effect of his goodness; but God, considering the lapsed and decayed condition of mankind, sent his Son into the world, to recover us out of that sinful and miserable condition into which we were fallen, to reveal eternal life to us, and the way to it, and to purchase happiness for us, and to offer it to us upon certain terms and conditions to be performed by us: but we being weak and without strength, slaves to sin, and under the power of evil habits, and unable to free ourselves from this bondage by any natural power left in us, our blessed Saviour, in great pity and tenderness to mankind, hath in his gospel offered, and is ready to afford us, an extraordinary assistance of his grace and Holy Spirit, to supply the defects of our natural power and strength. And this supernatural grace of Christ is that alone which can enable us to perform what he requires of us. And this, according to the several uses and occasions of it, is by divines called by several names. As it puts good motions into us, and excites and stirs us up to that which is good, it is called preventing grace; because it prevents any motion or desire on our parts: as it assists and strengthens us in the doing of any thing that is good, it is called assisting grace: as it keeps us constant in a good course, it is called persevering grace; and may have several other denominations, in several other respects: for it is suited to all our occasions and necessities.
Secondly, To this grace and assistance of God,
the Scripture doth constantly attribute our regeneration, and sanctification, and perseverance in holiness. We are said to be
“born again of the Spirit,”
to be “sanctified by the renewing of the Holy Ghost,”
to be “led by the Spirit of God,” and, “through
the Spirit to mortify the deeds of the flesh—to do all
things through Christ strengthening us,” and “to
be kept by the power of God through faith unto
salvation.” All which, and many more texts that I
might instance in, do plainly express to us the supernatural assistance of Christ, whereby we become
good, and are enabled to do any thing that is good,
and preserved and continued in a good course. As
the Scripture doth every where attribute sin to our
own corrupt hearts, and to the temptation and instigation of the devil; so does it constantly ascribe
all the good that we do to the grace of Christ, or,
which is all one, to the blessed motions and assistances of God’s Holy Spirit. For
“the Spirit of
God” is called “the Spirit of Christ,” yea, Christ:
(
Thirdly, There is great reason to assert the necessity of this grace and assistance to these purposes, whether we consider the corruption and impotency of human nature, the strange power of evil habits and customs, the fickleness and inconstancy of human resolution, or the malice and activity of the devil to seduce and tempt us to sin.
1. If we consider the corruption and impotency of human nature. This the light of nature cannot but acknowledge. The philosophers and wise men among the heathens, were sensible of a great depravation in our souls, and degeneracy from the Divine life; and therefore they prescribed several ways and methods for the purifying of our souls, and the raising of them to that purity and perfection to which they supposed they were designed: but they were wholly ignorant from whence this depravation came; and therefore many of them supposed a preexistence of souls; that is, that our souls, which now inhabit these bodies, had lived in a former state, and for some faults they had committed in that state, were, by the justice of God, sentenced to be imprisoned in these bodies, as a punishment for their former sins. They could not imagine that our souls came impure out of God’s hands; and, to avoid that inconvenience, they imagined a former state wherein they had sinned. And this was the best account they could give of the general depravation of mankind.
But the Scripture hath given us a more certain account of this; that “by one man sin entered into the world, and death by sin.” This is the true source and original of the universal degeneracy of mankind, and of the weakness and impotency of human nature. The fall of our first parents hath derived corruption and weakness upon the whole race and posterity of Adam; for “whatsoever is born of the flesh is flesh.”
So that, considering our natural impotency, there
is great need of a supernatural and extraordinary
power and assistance, to recover us from this degeneracy, and “to renew us after the image of him
2. The necessity of this grace and assistance will
farther appear, if we consider the strange power of
evil habits and customs. The other is a natural,
and this is a contracted impotency, whereby men
make themselves much weaker than they were by
nature. The habits of sin being added to our natural impotency, are like so many diseases superinduced upon a constitution naturally weak, which
do all help to increase the man’s infirmity. Evil
habits in Scripture are compared to bonds and fetters, which do as effectually hinder a man from motion, and putting forth himself to action, as if he
were quite lame, hand and foot. Habit and custom
is a kind of second nature; and so far as any thing
is natural, so far it is necessary, and we cannot do
otherwise. By passing from one degree of sin to
another, men become fixed and hardened in their
wickedness, and do insensibly bring themselves
into that state, out of which they are utterly unable
to recover themselves. When men have been long
accustomed to evil, and are once grown old in vice,
it is as hard to reform and rectify them, as to recover
3. This will yet farther appear, if we consider the
inconstancy and fickleness of human resolution.
Suppose that, upon hearing the terrible threatenings
of God’s word against sin, or upon the natural
checks and convictions of conscience for having
done wickedly, a sinner should of himself (as there
is reason enough for it) entertain a purpose and resolution of breaking off his sinful course; yet how
unable would this resolution be to withstand the
powerful assaults of temptation, and the violent returns of his own inclinations to his former lusts?
This almost every man finds by his own frequent
and sad experience, how inconstant his mind is to
his own purposes, and how unfaithful and treacherous to his most solemn and severe resolutions; how
false we are to ourselves, and to the vows and promises we have made to God, and our own souls,
when the occasions and temptations of sin present
4. Besides all these disadvantages from ourselves, from the impotency of our natures, and the
strength of our lusts, and the inconstancy of our resolutions, we have likewise a powerful enemy with
out, the devil, who is very malicious and active to
promote our ruin, by keeping us in this slavery.
He is the great enemy of our souls, and his malice
will not suffer him to neglect any opportunity of
doing us mischief. He observes and watcheth our
tempers and dispositions, and accordingly plants
his temptations, and plays them upon us where we
are weakest, and they may do the greatest execution. So that we are not only weak within, but
strongly assaulted without: “We wrestle not only
with flesh and blood; but with principalities, and
powers, and spiritual wickednesses.” All the powers
of darkness are combined against us, to work our
destruction; and therefore we have need of an extraordinary strength and assistance, to enable us to
contend with such powerful adversaries, upon so
many disadvantages. And our comfort is, that
God offers his grace to us, and that is sufficient
for us. “Greater is he that is in us, than he that is
in the world.” The Spirit that dwells in good men,
and is ready to assist them to all good purposes, is
Fourthly, This supernatural grace and assistance
does not exclude, but suppose, the concurrence
of our endeavours. The grace of God does not
do all, without any concurrence on our part. It
strengthens and assists us; but does not produce
the whole effect, without any activity or endeavour
of ours. When our Saviour says, “without me ye
can do nothing,” he does imply, that by the assistance of grace we may perform all the duties of the
Christian life; we may bear fruit, and bring forth
much fruit. And to keep to the metaphor in the
text, the branches of a vine are not merely passive,
but contribute their part to the production of fruit,
though they derive continual supplies of sap and
virtue from the vine. When the apostle says, “I
can do all things through Christ strengthening me,”
he does not think it a disparagement to the grace of
Christ, to say, he could do all things by the assistance of it. He acknowledged! his own impotency
and weakness, and glories in the strength and assistance of Christ. But an acknowledgment of
impotency does not exclude endeavour; for impotency
does not signify an utter want of power, but the
weakness and insufficiency of it, that it is disproportioned to the work and duty required. So that
though we are not sufficient of ourselves for any
thing that is good; yet, being assisted by God, we
may co-operate with him to the killing of sin, to the
cleansing of ourselves from all filthiness of flesh and
spirit, and to the perfecting of holiness in the fear
of God. As the apostles were workers together
with God in the salvation of others; (
Fifthly and lastly, This grace and assistance is derived to us from our union with Christ. So soon as we believe in him, and heartily embrace his doctrine, we are united to him; and if we continue in this faith, “we abide in him, and he in us;” and by virtue of this union, the influences of his grace, the aids and assistances of his Spirit are derived to us, to all the purposes of holiness and obedience, to enable us to do the will of God, and patiently continue in well-doing, and to preserve us to his heavenly kingdom.
There is no other mystery in this union, than that
which I have plainly told you, that it is effected by
your becoming the disciples of Christ, and sincerely
embracing his doctrine; that it is continued by our
But when I say this grace and assistance is derived to us from our union, I do not intend to exclude the necessity of God’s grace and Holy Spirit to the conversion of a sinner, and his first planting into Christ: but when we say that Christians derive the influences of grace and assistance from their union with Christ, this supposeth them to be Christians already, and planted into Christ, and that this likewise is the work of God’s grace. For if we can not bring forth fruit, without the aid and assistance of his grace, much less without that could we be planted into him, and united with him.
I shall conclude my discourse upon this subject, with three or four inferences from what hath been delivered.
I. If the grace of God be so necessary to all the
ends of holiness and obedience, and to our perseverance in a good course, then there is great reason
why we should continually depend upon God, and
every day earnestly pray to him for the aids and
assistances of his grace, and the influence of his
Holy Spirit, to guide, and direct, and strengthen us in
all goodness, and “to keep us up by his mighty
power through faith unto salvation.” For though
God hath promised his assistance to us, and is al
ways ready to afford it; yet we are to remember,
that it is a free dispensation of his grace and goodness,
II. We should thankfully acknowledge and ascribe all the good that is in us, and all that we do, to the grace and assistance of God exciting and strengthening us to every good work, without which we can do nothing, and say, with David, “Not unto us, not unto us, O Lord, but to thy name be the praise.” And with St. Paul, “yet not I, but the grace of God which was with me.” As the children of Israel were brought out of Egypt, and conducted to the possession of the good land (which is a type of heaven) by the presence and power of God going along with them, “not by their own sword and bow, but by a mighty hand, and an out stretched arm:” so, if ever we be rescued from the bondage of sin, and quickened to newness of life, if ever we be saved, and come to heaven, we must be assisted, and conducted, and kept by the mighty power of God: for “by grace we are saved, and that not of ourselves,” for it is the gift of God.
III. Let us take heed that we resist not the Spirit
IV. The consideration of our own impotency is no excuse to our sloth and negligence, if so be the grace of God be ready to assist us. For if that be offered to us, and always at hand to help us, where men have not provoked God to withdraw it; then it is our own fault if we do not do our duty, and if we fall short of eternal happiness. For we are really able to do all that which God’s grace and assistance is ready to enable us to do. St. Paul reckons upon the strength of Christ as in some sense his power. “I am able to do all things through Christ strengthening me.”
V. And lastly, The consideration of our own impotency is no just ground of discouragement to our
endeavours, considering the promise of Divine grace
and assistance. Now that God has entered into a
new covenant of grace with us, and offers us eternal
Having a form of godliness, but denying the power
thereof.—
THE apostle in these words distinguishes two things in religion, which do not, but ought, always to go together; viz. the show and pretence of religion, and the life and power of it. He condemns neither, but blames the separating of them. The latter, in deed, cannot be without the first; for wherever religion really is, there will be some appearance of it: but the former may be, and often is, without the latter. Men may make a great show of religion, and yet be very destitute of the power of it. And such were those persons the apostle describes here in the text; they were guilty of the greatest faults and vices in their lives, but thought to cloak ail these by an outward show and appearance of godliness. “Having a form of godliness, but denying the power thereof.”
The word μόρφωσις, which is here translated
form,
signifies the show or image of a thing, which is
dead and ineffectual: in opposition to the reality
and life, which is quick and powerful. And, I
think, this word is but once more used in the New
Testament, and much in the same sense; viz. for an
empty and ineffectual knowledge of religion with
out the practice of it. (
And they who are destitute of these, are said to
deny the power of religion. It is usual in several
languages to draw metaphors from words to actions; and men are said to contradict or deny any
thing, when they do contrary to what they pretend; and so this phrase is elsewhere used, (
In the handling of these words, I shall do these four things:
First, Shew wherein a form of godliness consists.
Secondly, Wherein the power of it lies.
Thirdly, Give some marks and characters where by we may know when these are separated, when the form of godliness is destitute of the power.
Fourthly, Shew that a mere form of godliness, without the power of it, is insignificant to all the great ends and purposes of religion.
First, To shew wherein a form of godliness doth
I. An external devotion.
II. An orthodox profession of the Christian faith.
III. Enthusiasm and pretence to inspiration.
IV. A great external show of mortification.
V. An imperfect repentance and partial reformation.
VI. The appearance and ostentation of some particular grace and virtue.
VII. A great zeal for some party, or opinions, or circumstances of religion.
VIII. Silliness and freakishness, and either a pretended or real ignorance in the common affairs and concernments of human life.
IX. Much noise and talk about religion.
These are the several forms of religion which men are wont to assume. Not that these do al
ways go singly; but sometimes men put on one,
sometimes more of them, as may best serve their
several turns and interests. Nor would I be understood to condemn all these; for several of these
particulars which I have mentioned are good in
themselves, and necessary parts of religion; but
I. External devotion. This is the most common form of religion, and easiest to be assumed, and therefore it is that so many take it up. And this is good in itself, and a necessary part of religion: but if there be no more than this, it is a mere image and picture of religion, abominable to God, and fulsome and odious to discerning men.
Now this external devotion shews itself more especially these two ways:
1. In a frequent and diligent use of the means and instruments of religion.
2. In a curious and nice regard to the modes and circumstances of performing these.
1. In a frequent and diligent use of the means and instruments of religion; such as prayer, reading, and hearing the word of God, and receiving of the blessed sacrament. These are not the life of religion, the great end and design of it, but the means and instruments which God hath appointed for the begetting and increasing of holiness and virtue in us. Many exercise themselves in these with great constancy and devotion, pray to God, and read the Bible frequently, go to church duly, and hear God’s word attentively, and receive the sacrament reverently, and behave themselves devoutly in all parts of public worship; and yet all this may be but a mere form, and certainly is no more, where the great end of all this is neglected, and men do not sincerely endeavour to do what God’s word directs them to, and what they daily pray to God to enable them to do.
For all these means are in order to some farther
2. Others make this form of external devotion yet
more complete by a curious and nice regard to the
modes and circumstances of performing the duties
Not but that great humility and reverence does very well become men in their addresses to God; but then we must be sure that this external reverence be a signification of the inward and real devotion of our minds. For if it be separated from this, it is not devotion, but superstition; it is not to “worship God in spirit and in truth,” but in bodily show and appearance only; not to honour the Divine Majesty, but to fawn upon him and flatter him. And where men are very intent upon these things, and endeavour to outstrip other people in voluntary expressions of outward devotion, it too often happens that such persons are destitute of the substance and reality of religion. They are like the formal complimenting sort of people in civil conversation, who commonly have very little in them, and notwithstanding all their smooth outside and appearance, they have neither that solidity nor sincerity which is in many a plain ordinary man.
II. An orthodox profession of the Christian faith. This is another form of religion, which the more knowing and inquisitive sort of men are apt to take up and rest in. And this is that which in the Jewish religion the apostle calls “a form of knowledge, and of the truth in the Lord.”
And this is good as far as it goes. But then it
must not rest only in the brain, but descend from
thence upon the heart and life: otherwise a man
may have this form of godliness, and yet be a denier
of the power of it. St. Paul puts this very case, that
a man may have the theory and knowledge of religion, and yet, if it do not produce the fruits of a
There are many persons in the world very solicitous about an orthodox belief, and mightily concerned to know what the Scriptures, but especially what the councils and fathers, have declared in such a matter; and they are nice and scrupulous in these things, even to the utmost punctilios, and will with a most unchristian passion contend for the Christian faith: and yet, perhaps, all this while they can allow themselves in plain sins, and in the practice of such things as are in Scripture as clearly forbidden to be done, as any thing is there commanded to be believed. Whereas religion does not consist so much in nicety and subtilty of belief, as in integrity and innocency of life; and the truest and most orthodox persuasion in matters of religion, is but a mere form and image, if it be not accompanied with an answerable practice; yea, like the image represented to Nebuchadnezzar in his dream, “whose head was of fine gold, but the legs and feet were iron and clay.”
Not but that a right belief is of great concernment in
religion; but then this belief must be prosecuted into the proper and genuine consequences of
it upon our lives: if it be not, it is unhappy for men
that they believe so well, when they live so ill. The
devils have a right faith, St. James tells us; “they
III. Another form of religion which many take upon them, is enthusiasm and pretence to inspiration. And this is a very glorious form, which is apt to dazzle and amuse the ignorant, because they know not what to make of it. It seems to be some thing strange and extraordinary, and yet it is no thing but what every man that has confidence enough may pretend to.
There is no Christian doubts but that the Spirit
of God hath heretofore inspired men in an extraordinary manner, and that he may do so again when
he pleases: but since the great and standing revelation of the gospel, we have reason not to be rash in
giving heed to such pretences. If those who pretend
to inspiration declare nothing but what is revealed
in the gospel already, their inspiration is needless;
if they declare any thing contrary thereto, we are
sufficiently cautioned against them; if any thing be
sides the revelation of the gospel, but not contrary
to it, then we are to expect what evidence they bring
for their inspiration. For God does not inspire men
for their own sakes, but for the sake of others; and
another man’s inspiration is nothing to me, unless
he can satisfy me that he is inspired. For either I
must believe every one that pretends to inspiration,
or those only that can make good their pretence.
Not every one, for then I yield up myself to the
mercy of every confident man, to lead me into what
delusions he pleases. If I believe only those who
Nay, if this pretence were real, yet it may be no more than a form of religion. For the apostle sup poses that men may “have the gift of prophecy, and yet want charity, without which they are no thing.” And our Saviour tells us, that many shall plead at the day of judgment, “Have we not prophesied in thy name, and in thy name cast out devils, and in thy name done many wonderful works?” And yet these very persons for all this may be workers of iniquity, and such as our Lord will bid to depart from him.
IV. A great external show of mortification.
This the pharisees of old did much applaud themselves in, they fasted twice a week. And this is still a great part of the religion of many in the Romish church; they impose strict penalties and corporal severities upon themselves; abstain from several sorts of meats and drinks, watch and afflict their bodies with several sorts of rigours: whereas one severe resolution of a good life well prosecuted, is a thousand times better than all this.
For experience shews us, that men may be very
severe to their bodies, and yet favourable to their
lusts. The pharisees, indeed, fasted often, but they
were very ravenous in another kind—they devoured
widows houses. It is possible that men may kill
themselves by corporal austerities, and yet never
Fasting may be a good instrument of religion, if it be discreetly used; and as it may be used, there may be no religion in it. But as for those other kinds of severities, they are absurd and superstitious, and taken up upon a great mistake of the nature of God; as if he were never well-pleased, but when we do something very displeasing to ourselves; as if he were extremely delighted in the misery and torment of his creatures; and to be cruel and un merciful to ourselves, were the only way to move his compassion towards us.
These are barbarous and heathenish conceits of God; and the absurd practices grounded upon them are no where recommended to us in Scripture, nor have any example there, but only in Baal’s priests, who lanced and cut themselves, believing that to be a good way to incline their gods to hear them. These are voluntary superstitions, which God hath required at no man’s hands. And no wise man can doubt, but that he that really mortifies his lusts, and subdues his passions, may be a good man, though he never whip himself in all his life; and that he that lives soberly, and righteously, and godly, may justly be accounted religious, without turning vagrant, and rambling idly up and down the world. These are such forms of religion as can have no esteem and reputation, but in a very superstitious church and age.
V. An imperfect repentance and partial reformation.
By an imperfect repentance, I mean a trouble and sorrow for sin, without the forsaking of it, and the amendment of our lives; or when, if men do reform in some things, they continue in the love and practice of other sins. This is not true repentance; for he that hath truly repented is heartily troubled for all his offences against God, and resolved not to commit the like again; but he that retains any lust, and allows himself in the practice of it, is not troubled that he hath offended God, but hath left his sins for some other reason. For whatever arguments and considerations respecting God will move a man to quit any one lust, ought upon the same account to prevail with him to abandon all. So that whatever trouble and sorrow a man may pretend for his sins, there is no surer sign of an insincere repentance, than if, after this, he continue in the habitual practice of any known sin.
VI. The appearance and ostentation of some particular grace and virtue.
A man may be moved by the inclination of his
nature, or upon some interest and design, to the
practice of some particular virtue. Some are tender and compassionate in their nature, and that
excites them to charity; others of quiet and easy dispositions, and that makes them patient, and meek,
and peaceable; others assume one or more virtuous
qualities out of vain-glory, or to serve some other
interest. The pharisees were much for giving alms,
because this is a piece of religion universally applauded and well-spoken of; and therefore, though
they omitted many other necessary parts of religion, yet they were so cunning that they would not
be defective in this; not out of regard to God, but
themselves and their own reputation. For, as our
Now though the exercise of every grace and virtue be materially a substantial part of religion, yet the practice of one virtue with the neglect of others, is a shrewd ground of suspicion that it is not virtue but design, that it is not religion but interest, which prompts men to it. For if it were religion, and done with regard to God, the very same reason would oblige them to all other parts of their duty as well as that.
VII. A great zeal for some particular party, or opinions, or circumstances of religion.
This form is frequently assumed, because men
find the greatest shelter and protection under it.
He that declares zealously for a party or opinion,
and is fierce and eager against those that oppose it,
seldom fails to gain the reputation f a religious and
godly man; because he hath the vote of the whole
party, and a great number to cry him up. And if
he be guilty of any miscarriage, unless it be very
gross and visible, he shall never want those that will
apologize for him, and be ready to vindicate him at
all turns. Either they will not believe what is reported of him but impute it to malice, or they will
extenuate it, and ascribe it to human infirmity; but
still they cannot think but that he is a religious
man, because he is so zealous for that which they
esteem to be so considerable a part of religion.
Nay, such is the horrible partiality and injustice of
parties, that a very bad man that appears zealous
So, likewise, zeal for or against indifferent circumstances of religion, is another “form of godliness,” which many appear in. And commonly such persons, the more destitute they are of true piety and virtue, the greater stir they keep about these things, that they may seem to be something in religion; just like those, who, being conscious to themselves that they are defective in true and useful learning, that they may not seem to be so, are al ways troublesome with the shreds and ends of it.
Now the indifferent circumstances of religion are
things which no man ought to have the face to trouble himself about, that neglects the weighty and
substantial duties of it. No man that hath “a
beam in his own eye,” ought to be concerned for “the mote that is in his brother’s eye.” Indeed, he
that is careful of the main parts of religion, may
and ought to be concerned for the other in their due
place, so far as the order and decency of God’s worship, and obedience to authority, and the peace
of Christians, is concerned in them. But to place
all religion in a zeal for or against these things,
VIII. Silliness and freakishness, and either a pretended or real ignorance in the common affairs and concernments of human life.
This may seem, at first hearing, to be a very odd
form of religion, and indeed so it is; yet, in several
religions, men have appeared in it with great applause and acceptance. Among the Turks, idiots
and madmen are mightily reverenced, it being
always taken for granted that they are inspired.
And among the papists, the most eminent of their
saints, if their legends do not belie them, especially
St. Francis and St. Dominic, are magnified scarcely
for any other reason, but for saying and doing the
most silly and ridiculous things. What can be
imagined more foolish and fanatical than St. Francis’s stripping himself of his clothes and running
about naked? than his frequent preaching to the
birds, and beasts, and fishes? Was ever any thing
more nauseously ridiculous, than his picking up the
lice which were beaten off his clothes, and putting
them in his bosom? which is magnified in him as a
profound piece of humility; as if nastiness were a
Christian grace. These, and many more such
freaks, which are related in his life as instances of
his great sanctity, serve to no other purpose, but to
render religion ridiculous to any man of common
sense. As if to be a spiritual man and a mere natural were all one; and as if this were a good
consequence, that a man cannot choose but be very
knowing in religion, because he is very silly in all
other things, and must needs have abundance of
grace because he hath no wit. It is pity it should
be so, but I am afraid it is too true, that the greatest
Lastly, Great noise and talk about religion.
This is as empty a form as any of the rest, and yet this does strangely please and satisfy a great many. If a man do but mix something of religion with all his discourses, and be often speaking of God and heavenly things, this passeth for a more than ordinary character of a religious man. And many deceive themselves with it; they have talked of religion so long, till they believe they have it.
Not but that this is a good thing, provided it be ordered with discretion and humility, and be not forced and affected, impertinent and troublesome. But then we must have a great care that other things be answerable. Our lives must justify our godly talk, and our actions must give weight to our words; for nothing is more odious than a religious and good discourse from the mouth of a bad man. This made our Saviour so full of indignation against the scribes and pharisees—they were not what they appeared to be in their discourse and outward garb. They said and did not, therefore he compares them to “whited walls and painted sepulchres, that were beautiful indeed without, but within were full of all uncleanness and rottenness.”
It is true, indeed, that “out of the abundance of the heart the mouth speaketh:” if religion be with in, it will appear in men’s words as well as actions; this is a fire that will break out: but the best men are very modest, and make little noise, do nothing out of ostentation and to be taken notice of, and had rather refrain from good words, than to make an unseasonable show of religion.
Speech is intended to signify the inward sense of men’s minds, but it does not always do so; men may be full of religious talk, when there is nothing of religion in their hearts, nothing answerable in their lives; men may speak like angels and yet do like devils.
Therefore let no man deceive himself, or think to deceive others with this appearance of religion: for let men talk never so piously, every considerate man knows that there is more of true religion in one good action, than in a thousand good words.
And thus I have done with the first thing: viz. wherein a form of religion doth consist.
Secondly, Wherein the power of godliness doth consist. And, because it is very material to be rightly informed in this, I will reduce the several particulars to these four general heads:
I. A due sense of God, and suitable affections towards him.
II. A sincere and diligent use of the means and instruments of religion.
III. A firm and steady resolution of well-doing.
IV. As the proper and genuine effect of all these, the practice of a good life, in the several parts and instances of it.
I. A due sense of God, and suitable affections towards him. This is the principle and fountain of all religion, from whence all actions of piety and goodness do spring.
Under this I comprehend a lively sense of God’s being; which the apostle tells us, is fundamentally
necessary to all religion: “He that cometh to God
must believe that he is.” This is the great spring
of all religious motions, and of our dependance
upon him, the lively sense whereof will make us
II. A sincere and diligent use of the means and instruments of
religion, such as prayer, reading, and hearing the word of God, and receiving the sacraments. These are the means which God hath appointed for the improving of us in holiness and
goodness; and we sincerely use these means, when
we really aim at this end; when we pray, and read,
and hear, and meditate on God’s word, and receive
the sacraments, that we may truly become better,
more holy and virtuous in all manner of conversation; and do not rest in the use of these means, as
if a man were a religious and good man, because he
prays often, and every day reads the Bible, and
goes to all the sermons he can hear of, and takes all
occasions to receive the sacrament. The life of
religion does not consist in the bare use of these,
but in the real efficacy of them upon our lives. It
is a very good caution which St. John gives us: “Be not deceived, he that doeth righteousness is
righteous, even as he is righteous,” (
I do not speak this to undervalue the exercises of religion, but to inform men of the true nature and design of them. Be as diligent as thou wilt in the exercises of piety and devotion, but be sincere in the use of those means; do not satisfy thyself in the performance of those duties, unless thou find the effect of them upon thy heart and life, always remembering that “not the hearers of the word, but the doers of it are blessed,” that the prayer and all “the sacrifices of the wicked are an abomination to the Lord.”
III. A firm and steady resolution of well-doing. This is the result of a true and sincere repentance, and the great principle of a new life; and if it be firm and steadfast, it will derive its influence into all our actions; but if it be wavering and inconsistent, it is only the occasion of a religious mood and fit, but not the principle of a religious state. Therefore it concerns us to strengthen this principle, and to be true to it, when we have once taken it up; for whenever we quit it, we break loose from God and religion at once, and cast ourselves back into a much more dangerous state than we were in before.
There is no doubt, but that the devil and our own corrupt hearts will make many assaults upon such a resolution, and raise all their batteries against it, because it is our main fort, and the great security of our souls, and so long as we maintain that we are safe; and therefore it had need be a mighty resolution that is able to stand out against such opposition.
But what are we that we should take up such a
IV. And lastly, Which is the proper and genuine
effect of all these, the practice of a holy and virtuous life in all the parts and instances of it. And
unless this effect be produced, we want the surest
evidence of the former: for it is not credible, that
that man hath a due sense of God, and pious affections towards him, or does sincerely exercise
himself in the duties of religion, or is firmly resolved in
well-doing, who does not shew forth the effects of
all this in a good conversation. Thus St. James
reasons: (
So that herein the power of godliness doth visibly appear, in the course of a good life; and it is the very design of the
apostle in this chapter to declare this to us, as will appear to any one that
considers the description here given of those persons,
who, under a show of religion, denied the power of
So that, upon the whole matter, it is very clear wherein the apostle mainly places the power of godliness; namely, in the real effects of religion, such as are the mortifying our lusts, and subduing of our passions, the government of our tongues, and the several virtues of a good life.
1. In the mortifying of our lusts, the lusts of in temperance and uncleanness, covetousness, and ambition. He that is a slave to any of these, his religion is but a form, how glorious a show soever it may make. “Fleshly lusts war against the soul,” and will finally ruin it. Covetousness and pride are enmity to God. “God resists the proud afar off,” and “the covetous man the Lord abhors.”
2. In the subduing of our passions, wrath, hatred, malice,
envy, and revenge. They are the very nature and properties of the devil, and
dispositions as contrary to God, as light is to darkness; there fore, whoever
allows himself in these, whatever pretences he makes to religion, is really a bad man.
This St. John tells us is a plain case: (
3. In the government of our tongues. This is a
great effect of religion, to “keep our tongues from
speaking evil,” from backbiting, and slandering,
and censuring, and reviling, from profane swearing
and cursing, lewd and filthy talking. When men’s tongues run out into these disorders, it is a sign that
they are not under the government of religion, and
that the fear of God hath not seized upon their
hearts; for “out of the abundance of the heart the
mouth speaketh.” So St. James tells us, (
4. In the several virtues of a good life, in opposition to these and all other vices; such as are truth
and justice, humility and meekness, patience and
contentedness with our condition, .peaceableness
and charity to those that are in want and necessity,
a readiness to forgive our enemies, and an universal
love and kindness to all men. I have not time to
recommend these particularly to you, the Scripture
does it frequently and fully, telling us that these are “the will of God,” and the
“Divine nature—the new
creature—pure religion and undefiled—the wisdom
that is from above—the fruits of the Spirit,” the proper
Thus I have done with the second thing I propounded to speak to; namely, wherein the power of godliness consists. There are two other particulars remaining, which I shall reserve to a farther opportunity.
Having a form of godliness, but denying the power
thereof.—
THE third thing propounded was, to give some marks, whereby we may know when these are separated, when there is a form of religion without the power of it.
I need not insist long upon this, because this will in a good measure appear by the account I have given of these two severally, of the form of religion, and of the power of it; for he that considers where in each of these consists, will easily judge when they are separated. But yet, that we may be sure not to mistake in a matter of so great concernment, I will instance in two or three gross and palpable characters of this, and they are so comprehensive as to contain most of the rest.
I. He hath only “a form of godliness,” who minds merely the external part of religion, without any in ward sense of it.
II. He that useth only the means of religion, without regard to the end and effect of it.
III. He that is grossly and knowingly defective in the practice of any part of it.
I. He hath only “a form of godliness,” who
minds merely the external part of religion, without
any inward sense of it. He that worships and serves
God outwardly, but hath no inward reverence and
esteem for him, who cares not, so the work be done
And yet it is to be feared, that this is a religion
which many in the world choose and content themselves with. They can serve God an hour together,
and mention his name a hundred times, without
ever thinking of him, or being affected with the business they are about: nay, which is worse, this is
a religion which a great part of the world use and
cannot help it; I mean all those who serve God in
an unknown tongue. For how is it possible their
minds and hearts can be concerned in a service they
do not understand? They may possibly have a devout mind in general; but they cannot exercise any
acts of devotion in the particular service they are
engaged in. The best of men are apt enough to let
their thoughts swerve, and go astray from God when
they are worshipping of him, though they understand
the service they are about; but when they do not
understand, it is impossible their minds and thoughts
should go along with it and be concerned in what is
done. This is properly, and in the strict sense of
the word μόρφωσις εὐσεβείας, “an image of religion and
devotion, without any life or sense.” And if to have
our bodies put in a devout posture, to move our
hands, and lips, and eyes, without understanding
the service we offer to God, may be accounted worshipping of him, this is a service that may be
performed by poppets as well as men. “God is a
spirit; and they that worship him, must worship him
in spirit and in truth.” “In spirit and in truth,” in
II. He hath only “a form of godliness,” that
useth only the means of religion, without regard to
the end and effect of them. A man may exercise
his understanding in the service of God, and his
heart may be touched, and his affections moved in
prayer, and at the hearing of God’s word, and the
receiving of the sacrament; and yet this may be but
a form of religion, if it go no farther. If we do
not forsake those sins we confess to God, and daily
beg the pardon of; if we do not truly and heartily
endeavour that we may live godly, and righteous, and
sober lives, as well as pray that we may do so; if
the counsels and directions of God’s word have
not an influence upon our lives; if we be not awed
by the threatenings of it to leave our sins, and encouraged by the promises of it to cleanse ourselves
from all filthiness of flesh and spirit, and to perfect
holiness in the fear of God;” we use the means of
religion to no purpose, and we discredit the institutions of God, because we make no proficiency under
III. He hath only a form of religion, who is
grossly and knowingly defective in the practice of
any part of it. And this sort of persons are those,
whom the apostle particularly intended here in the
text; for such were they whom he describes by this
character, that they had “a form of godliness, but
denied the power of it.” Under the garb of religion which they had put on, they were grossly faulty
So that, by the practice or neglect of these main
virtues of a good life, every man may examine and
judge himself. This is the rule which our Saviour
I would, by no means, encourage men to be over-censorious toward others, there is too much of that
spirit already in the world; but it is not amiss that
men should be strict and severe toward themselves.
And would to God men would bring themselves to
this test, and examine the truth and sincerity of their
religion, not by the leaves of an outward profession,
but by the fruits it produceth in their lives. Every
man that will but take the pains to look into himself,
and to observe his own actions, may, by comparing
the temper of his mind, and the general course of
his life and practice, with the rules and precepts of
religion, easily discern what power and efficacy religion
I proceed to the fourth thing I propounded, which was to shew, that a form of godliness, without the power of it, is insignificant to all the great ends and purposes of religion. The great ends that men can reasonably propound to themselves in being religious, are these three:
I. The pleasing of God.
II. The peace and tranquillity of our own minds.
III. The saving of our souls. Now a form of godliness, without the power of it, is unavailable to all these purposes:
I. To the pleasing of God. External devotion,
and exercising ourselves in the means and instruments
II. Another end of religion is, the peace and tranquillity of our own minds. And this is not to be attained upon true and lasting grounds, by any form
And this is no small disadvantage which a man
that hath only the form of religion lies under, that
in effect he loseth all the pleasure and satisfaction
of religion; or if he fancy any hope or comfort to
himself, it is built upon a false foundation, which,
when it is tried, will endure no shock. This is the
comparison our Saviour useth in this very case:
(
III. The great end of all, of
being religious, is the saving of our souls. And this end a mere form of religion will certainly miss of. No external garb of religion will gain a man admission into heaven; there is
no getting in there in masquerade, no prayers will
then avail, though never so fervent and importunate. “Many shall say in that day, Lord, Lord, open un
to us;” and yet he will bid them depart from him.
Though we had heard Christ himself preach, and
had received the blessed sacrament with him, yet this
will not avail. So our Saviour tells us: (
It is not an orthodox faith, and the belief of all
the articles of Christianity, that will save a man,
without the works of a good life: (
Indeed, it shall be to men at the day of judgment likewise
according to their faith, in a certain sense, that is, according to the doctrine
of the gospel which they profess to believe, according to what our Saviour and his apostles have taught, that
“the workers of iniquity shall depart from him, that without
holiness no man shall see the Lord; and if we live
after the flesh we shall die;” that “no whoremonger, nor adulterer, nor covetous, nor unrighteous person, shall have any inheritance in the kingdom of God, and of Christ.” This we profess to
Thus you see plainly, that “a form of godliness” without the power, is insignificant to all the great ends and purposes of religion: nay, he that takes up in a form, does not only lose the advantages of religion, but he hath two great disadvantages by it.
I. He hath the trouble of making a show of religion, without the real benefit of it.
II. He incurs a heavier sentence upon this very account.
But these with the application I shall refer to the next opportunity.
Having a form of godliness, but denying the power
thereof.—
I COME now to shew, that he that takes upon him a form of religion, without the power of it, doth not only lose all the considerable advantages of religion, but he hath two great disadvantages by it.
I. He hath the trouble of making a show and appearance of religion, without the real benefit of it.
II. He incurs a heavier sentence upon this account, that he hath a form of religion, and yet is destitute of the power of it.
I. He hath the trouble of making a show and
appearance of religion, without the real benefits of
it. And it is no small trouble to personate and act
apart well; it requires great art and attention, great
guard and caution. That which men are prompted
to by an inward principle, is natural and easy, it is
done with pleasure and delight; but whatever is
artificial and counterfeit, is stiff and forced. Nemo fictam personam diu sustinere potest, “No man can
dissemble always;” one time or other he will be surprised and forget himself, and let his mask fall. A
form of religion is a dry unpleasant thing, and a
continual burden to him that assumes it, and the
more outwardly strict and holy he is, he is the more
inwardly guilty; his conscience never stings and
galls him more, than when he is playing the hypocrite
He hath indeed one advantage by his artificial
garb, that he can more securely overreach and
defraud others by a show of godliness, while men are
not aware of his dissimulation. But this commonly
does not last long, and only serves a man for a few
turns: and when it is discovered, the man is lost,
and nobody will trust him. But suppose he could
serve himself of religion this way for some consider
able time, where is the advantage? It amounts to
no more than this that the man hath the opportunity
of being a greater sinner, of making himself more
miserable, and “treasuring up to himself” more “wrath against the day of wrath.” So that he pays
dear for all this in the end and issue, as well as in
the way. He spends many a tedious hour in the
service of God, and the exercise of religion; more
it may be than many do, who save their souls and
get to heaven. For as to the external part of religion, a hypocrite must do all that which a truly
religious man does; he must frequent the church,
and make as much show of devotion as the best;
II. A mere form of religion does upon some
accounts bring a man under a heavier sentence,
than if he were utterly profane and irreligious.
He that makes a show of religion flatters God, but
all the while acts and designs against him: whereas
the profane man deals plainly, and though he be
a monstrous and unnatural rebel, yet he is a fair
and open enemy; and the kisses of a false friend
are more hateful than the wounds of an open enemy.
Upon this account it is that our Saviour denounceth
so many severe woes against the scribes and pharisees, because they were wicked under a show of
religion. “Woe unto you scribes and pharisees,
hypocrites:” and when he would set forth the se
verity of the lord against the evil servant, (
I will not deny but that a profane man is a worse example to the world, and may do more mischief upon that account: but the hypocrite is more mischievous to himself, and of the two more odious to God, and sometimes does more prejudice to religion by undermining it, than the other does by all his open assaults and batteries. God cannot endure to be affronted: but he hates to be mocked. So that, upon this account, it is like to go harder with the formal professors of religion, than with the open contemners of it.
And thus I have done with the four things I propounded to speak to from these words—wherein a form of godliness does consist; wherein the power of it lies; by what marks and characters we may know when these are separated; and that a form of religion without the power of it, is insignificant to all the great ends and purposes of religion; and not only so, but it is greatly to men’s disadvantage to assume a form of godliness, if they be destitute of the power of it.
All that now remains is, to draw some inferences from this discourse by way of application; and they shall be these three:
First, To take heed of mistaking the form of religion for the power of it.
Secondly, To take heed of being captivated and seduced by those who have only a form of godliness.
Thirdly, To persuade men to mind the life, and power, and substance of religion.
First, To take heed of mistaking the form of
religion for the power of it. The papists have
almost confined their words religion and religious
to cloisters and monks; and they make a religious
life to consist in masses, and Ave-Maries, and Pater-nosters,
But the church of Rome is not alone guilty of
this; among ourselves it is very ordinary to mistake
the form of godliness for the power, though the
mistake is not so gross, as in those particulars I
have mentioned. How many are there, who talk
as if the power of godliness consisted in nothing else
but a daily task of devotion, in frequent hearing of
sermons, and a strict observation of the Lord’s-day?
These are very good things; but they are but a
Secondly, Let us be cautioned against being
captivated and seduced by those, who have only a
form of godliness. This is the apostle’s exhortation here in the text, “From such turn away: for
of this sort are they which creep into houses and
lead captive silly women.” To the same purpose
is our Saviour’s caution: (
Therefore, if any man pretend to any new discoveries in religion, beyond what is plainly revealed in Scripture, though he appear in ever so sanctimonious a garb, be not moved with this: for the power of religion does not consist in any thing now to be discovered; but in those things which are clearly contained in the word of God, in the precepts and directions, and in the motives and arguments to a good life; and whoever lives according to these, is in the best way to heaven that any man can put himself into; and he need not trouble himself about those new lights and opinions, which in every age appears like comets, and glare a while, and draw people to gaze upon them, and then vanish. And none are so much to be suspected of a form of religion, as those who make frequent changes in it, and wander from one party and opinion to another. An outward form and shape is easily changed; it is that which a man shifts and puts off at pleasure.
Thirdly, To persuade men to mind the power,
and life, and substance of religion. It was the
commendation of Socrates, the best of philosophers,
that he did philosophiam de cælo deducere, “bring
down philosophy from heaven to earth;” that is,
from contemplation to practice, and from being an art
of talking and disputing to be an art of living. This
I desire may be the aim of all my discourses, to instruct
What a sad thing is it, that a religion so wholly fitted and calculated to the design and purpose of a good life, armed with such powerful considerations to engage men thereto, should yet have so little force and power upon the lives of men, as we see it generally to have! As if “the grace of God had never appeared to men, to teach them to deny ungodliness and worldly lusts, and to live soberly, and righteously, and godly, in this present world.”
There was hardly ever any age, wherein the form of religion did more abound; and it is to be feared, that there was never less of the power and efficacy of it.
I will instance in two great defects in the lives and practice of Christians, which are visible to every one, but are sad indications how little the power of religion prevails among men; I mean the want of common honesty and integrity among men, and the want of peace and love; the first of which is, the great virtue of civil conversation; and the other, the great bond both of civil and ecclesiastical societies. These are two great duties of religion frequently mentioned, and strictly charged upon the consciences of men in Scripture: and yet how rare is the practice of them in the lives of Christians? These are two main defects in religion, and a plain demonstration of a form of religion, without the power of it.
I. The want of common honesty and integrity
among men. So, indeed, it used to be called common honesty; but it grows so rare now that it is
like to lose that name. “Righteousness, truth, and
II. The want of peace and love. How full of factions and divisions are we? And these managed with all imaginable heat and animosity one to ward another; as if the badge of Christianity were changed, and our Saviour had said, “Hereby shall all men know that ye are my disciples, if ye hate one another.”
All the differences among Christians, of what denomination soever, are sadly to be lamented; but I
almost despair as to the difference between us and
the church of Rome, because the reconciliation is
impossible, unless they renounce their principles.
They cannot come over to us, because they think
they are infallible; and we cannot pass over to
them, because we know they are deceived; so that
there is “a great gulf between us and them.” We
must not only renounce the Scriptures, but our
reason and our senses, to be of their mind. We
cannot communicate with them in the sacrament,
because they have taken away one half of it, which
is as plainly instituted and commanded as the other
part which is left. We cannot worship the Virgin
But this we bewail, that those who agree in the same essentials of faith and worship, should be so forward to divide and separate from one another, merely upon forms of government, and circumstances of worship. What can justify the breach of communion and peace upon such terms? Either church government is of Divine right, or it is not. If it be, why do not men submit to the form which is established by authority? If it be not, what kind of government can contend for that right, with any equality of advantage, against that which cannot be denied to have almost universally obtained in most ages and parts of the Christian world?
As for the circumstances of worship, there is
scarce any man hath the face to contend, that any
of those used in our church are clearly condemned
by the word of God; and what else can make them
unlawful? One of the chief causes of separation,
is a form of prayer; the lawfulness of which our
Saviour hath abundantly justified, and I do not
think was ever questioned by any writer in the
Christian church, for near upon sixteen hundred
years; and is it worth while to break the peace of
Where is the power of religion, when the peace and unity of Christians is violated upon these terms? It is a sign that the life and substance of religion is little regarded by us, when men can afford to employ so much zeal about these things.
And that men may be effectually persuaded to mind the substance of religion more, let me desire them to imprint these three considerations upon their minds:
I. That the parts of religion are subordinate to one another, and are to be minded each in their due place. The means of religion are less worth than the end, and therefore deserves our regard chiefly in order to that. The circumstances of religion are less considerable than the means and instruments of it, and therefore are to be subordinated to them. Faith is in order to the practice of a good life, and signifies nothing, unless it produces that. So that the issue and upshot of all is a holy and virtuous life: “To deny ungodliness and worldly lusts, and to live soberly, and righteously, and godly, in this present world; to love God and our neighbour;” to deal justly, and to be kind, and peaceable, and charitable towards all men.
II. Consider that religion consists in an entire and
universal obedience to the will of God, in a respect
to all his commandments, and hating every evil
III. Consider that religion chiefly respects God and another world. A form of religion, if it were artificially contrived, might possibly serve to cheat men, and be useful enough to all the interests and advantages of this world: but we are to do all things in reference to God, who cannot be imposed upon with shows and pretences; and with regard to another world, where no form of religion will be current, without the power of it. Yea, and in reference to this world, if there be any advantage in seeming religious, certainly the best way to seem to be so, is to be so indeed.
This is a faithful saying, and these things I will that thou
affirm constantly, that they which have believed in God, might be careful to maintain good
works. These things are good and profitable
unto men.—
THIS Epistle of St. Paul to Titus, whom he had made bishop of Crete, contains directions how he ought to demean himself in that great charge.
1, By appointing in every city bishops or elders,
to teach and govern those that were already, or
should afterwards by their means be converted to
the faith of Christ; and to be very careful to make
choice of worthy and fit persons into this high office;
men of sound doctrine, and unblameable lives,
(
2. By his own doctrine and conversation among
them. And this is the subject of the two following
chapters, in which he gives him a strict charge, to
be very careful both of his doctrine and his life. Of
his doctrine, that it be according to the soundness
and purity of the gospel; not such corrupt and
adulterate stuff, as the false apostles and teachers
were wont to vend among them: (
More particularly, as he would have him instruct men, in general, in all the virtues of a good life; so more especially, the several ages and conditions of men in the duties and virtues respectively belonging to them; to young and old, men and women.
And because great scandal had been brought
upon the Christian religion, by the undutiful carriage of servants and subjects towards their masters
and magistrates, upon a false notion of Christian
liberty, advanced and propagated by the false apostles and Gnostic libertines, he gives Titus, in particular, charge, to put Christians in mind of their
duty in this particular, and to inculcate it earnestly
upon them, that the Christian religion might not
be slandered upon this account: (
And then (
But to return to my text, “This is a faithful saying.” This kind of preface the apostle useth several
times, but always when he is speaking of something
that is of great weight and concernment to us, and
which deserves our serious attention and regard;
as in
“This is a faithful saying,” πιστός λόγος, “a credible saying,” that which every man that truly understands the nature and design of religion will readily assent to.
“And this I will that thou affirm constantly.” He chargeth him to preach this upon all occasions, lest the doctrine of justification, by faith and by grace, without any works of righteousness proceeding, should be turned into licentiousness, as it had been by some, and men should falsely conclude, that because works of righteousness were not necessary before justification, and to bring men into that state, they were not necessary neither afterwards to our continuance in that state.
The apostle, indeed, did teach that “God did justify the ungodly,” by the grace of the gospel, and
faith in Christ; that is, that those who did sincerely believe and embrace the gospel, though they
had been never so great sinners before, were justified upon that faith; that is, all their former sins
Therefore it is observable, that the apostle, after
he had spoken of our justification by grace without
works of righteousness, gives this charge to Titus,
to press the necessity of good works upon those
who did believe and embrace the profession of the
gospel, as it were on purpose to prevent all mistake and abuse of the doctrine of justification by
faith, and the free grace and mercy of God in Jesus
Christ: (
That they which believe in God; that is, who have taken upon them the profession of Christianity in their baptism. For it is not improbable, that the apostle, having spoken of baptism just before, may, by this phrase of believing “in God,” refer to that profession of faith made in baptism, which began with these words: “I believe in God;” and then “they which have believed in God,” are those who in baptism have made a solemn profession of Christianity: as if he had said, “these things I will that thou affirm constantly,” that all that profess themselves Christians “be careful to maintain good works.” Or if by the phrase of believing “in God,” we will understand an assent to all Divine revelations, more especially that of the gospel and the Christian religion, the most perfect that ever God made of his will to mankind, the matter will come much to the same issue.
“Be careful to maintain good works.” This
But good works may well be taken in a larger
sense for all sorts of virtuous actions. And so it
is certainly used several times in this Epistle: (
Having thus explained the words, I come now to consider the two points contained in them.
First, The certain truth and credibility of this saying or proposition, that they which have believed in God, ought to be careful to maintain good works. “This is a faithful saying;” that is, a most evident and credible truth. And,
Secondly, The great fitness and necessity of inculcating this upon all Christians, that the Christian religion doth indispensably require the virtues of a good life. “These things I will that thou affirm constantly,” &c. I begin with the
First of these points, viz. The certain truth and evident credibility of this saying or proposition, that “they which have believed in God, should be careful to maintain good works.” “This is a faithful saying, πιστός λόγος, a saying worthy of credit, a most certain and credible truth/ And it will appear to be so, whether we consider the great end and design of religion in general, or of the Christian religion in particular.
I. If we consider the great end and design of religion in general, which is to make us happy, by possessing our minds with the belief of a God, and those other principles which have a necessary connexion with that belief; and by obliging us to the obedience and practice of his laws.
1. By possessing our minds with the belief of
God, and of those other principles which have a
necessary connexion with it. Such are the belief
of the Divine perfections, of the infinite goodness,
and wisdom, and power, and truth, and justice, and
purity of the Divine nature; a firm persuasion of
his providence, that he governs and administers the
affairs of the world, and takes notice of the actions
of men, and will call them to an account for them;
of the immortality of our souls, and their endless
But then we must not rest here, in the belief of a
God and the principles of religion; for this faith is
not required of us for itself, but in order to some
farther end, which if it be not attained by us, the
mere belief of the principles of religion is to no purpose, neither acceptable to God, nor useful and
beneficial to ourselves. God would not have imprinted the notion of himself upon our nature, he
would not have discovered himself to us, nor have
required of us the belief of his being and providence, merely that we might know there is such a
being as God in the world, who made us and governs us; but that this belief might have its proper
influence upon us, to oblige us to the obedience of
his laws, which are the proper causes and means of
our happiness. It will not avail us at all, nor is it
in the least acceptable to God, for men “to profess
that they know him,” when “in works they deny
him, being abominable and disobedient, and to every
good work reprobate,” as the apostle describes some,
(
2. The great end and design of religion is, that our minds being possessed and prepared by the principles of religion, the belief of these should have its proper influence upon us, which is effectually to oblige us to the obedience and practice of God’s laws. Now the laws which God hath given us to live by, as they are the rule and measure of our duty, by the performance whereof only we can hope to gain the favour of God, so they are the proper directions and means in order to our happiness; they teach us both the conditions of our happiness, and the proper qualification and disposition for it.
Obedience to the laws of God is the condition of
our happiness, both temporal and eternal, both in
this world and the other. The promises which God
hath made of temporal felicity and blessings, are
upon condition of our obedience to his laws; it is
godliness only that hath the promise of this life as
well as the other. (
And this is not only the condition upon which
the promises of temporal blessings are suspended,
And then the practice of virtue and goodness, as it is the absolute and indispensable condition of our future happiness in another world, so is it the necessary and only proper qualification for it, and the certain and infallible means of attaining it.
It is an absolute and indispensable condition of
attaining it; and, without this, it is in vain to hope
for it. As God will certainly punish the transgressors of his laws, so nothing but obedience to them
can pretend to his rewards. This God hath most
But, besides this, in the very nature and reason
of the thing, holiness and goodness is the necessary
and only proper qualification for happiness. With
out the blessed sight and enjoyment of God we
cannot be happy, and holiness and goodness can
only qualify us for this: for happiness is a state
which results from a temper and disposition of mind
suited to it; and where this is wanting, the man is
no more capable of happiness, than he that is sick
is of ease. Virtue and goodness are so essential to
happiness, that where these are not there is no
capacity of it. These make us like to God, who is
the fountain and pattern of all happiness; and if
we be not like to God, we can have no enjoyment
of him; and a wicked man, if he could steal into
heaven, into the sight and presence of God, would,
from the temper and disposition of his own mind,
so unsuitable to that holy place and company, be
extremely miserable, even in the mansions of the
blessed. Such a temper of mind, such a polluted
and guilty conscience, as a sinner carries with him
out of this world, will accompany him, and remain
with him in the other; and guilt is always restless
and full of torment; and though God should not
punish it with any positive infliction of pain, would
of its own nature make a man for ever miserable.
So that it is a vain dream and imagination, that any
man, without the practice of holiness and virtue in
this life, can be happy in the other. A sincere and
II. The truth of this proposition, that “they which have believed in God, should be careful to maintain good works,” or that faith and the virtues of a good life ought to go together: I say, the truth of this will yet be more evident, if we consider the great end and design of the Christian religion in particular, which was to reform the world, to purify the hearts and lives of men from corrupt affections and wicked practices, to teach men to excel in all kinds of virtue and goodness.
And this is every where in the New Testament
I might proceed particularly to shew, that the whole dispensation and doctrine of the gospel, and all the parts of them, are calculated to raise and exalt human nature to the highest pitch and perfection of virtue and goodness, and effectually to reform the spirits and lives of men.
The dispensation of the gospel, or the Christian religion, consists in God’s merciful condescension to send his own and only Son in our nature, to live among us, and to die for us. The doctrine of the gospel consists in the things to be believed; the duties to be practised by us; and the arguments and encouragements to the practice of those duties. Now I shall briefly shew, that the design of every part, both of the dispensation and doctrine of the gospel, is to reform the minds and manners of men, and to engage them to the practice of all virtue and goodness. And,
I. For the dispensation of the gospel: by which I mean the gracious method which the wisdom of God hath pitched upon for the salvation and recovery of mankind, by sending his only-begotten Son into the world in our nature, to live among us, and to die for us. So that the principal parts of this dispensation are these three:
1. His incarnation, or appearing in our nature.
2. His life.
3. His death and sufferings for us. And I will shew, that the great design of all this was to reform mankind and make them better.
1. For his incarnation. The great design of his
coming into the world, and appearing in our nature,
was this; and this was the reason of the name Jesus,
given him at his birth, as the angel tells ns: (
2. This likewise was the great design of his life,
of his dwelling and conversing with us so long, to
teach us by his doctrine in all holiness and virtue,
and to give us the perfect pattern and example of
it in his life. For his doctrine, I have spoken of that
by itself: but, besides that, one principal end of his
living amongst us, was, that in the course of his
life, and all the actions of it, he might give us a
perfect and familiar example of ail holiness and
3. This also was the great design of his death
and sufferings. So the apostles every where teach:
(
II. As the whole dispensation of the gospel tends to this end, so more particularly does the doctrine of the gospel, and every part of it. Now the whole doctrine of the gospel may be referred to these three heads:
1. The things to be believed by us.
2. The duties to be practised. And,
3. The arguments and encouragements to the practice of these duties. And all these have a most direct and proper tendency to reform mankind, and effectually to engage us to the practice of holiness and virtue.
1. The matters of faith proposed in the gospel
have a direct tendency to a good life, and immediate influence upon it. All the articles of our creed,
and whatever the Christian religion proposeth to our
belief concerning God the Father, the Creator and
Governor of all things; and concerning Jesus Christ
our Lord and Saviour; and concerning the Holy
Spirit of grace; the catholic church; the communion of saints; the resurrection of the dead, and
everlasting life after death: all and each of these
are so many arguments and reasons, motives and
encouragements, to a good life. In general, our
hearts are said to be “purified by faith,” (
2. The duties enjoined by the Christian religion
do likewise tend more immediately to the same end
and design; I mean the laws and precepts of the
gospel, which are nothing else but so many rules
of good life, and in the main substance of them are
the laws of nature cleared and perfected. For
Christ came not to destroy the law, which was in
force before; but to explain and clear it, where,
through the corruption and degeneracy of mankind,
it was grown obscure and doubtful, and to perfect
it, by superadding some rules and precepts of greater
goodness and perfection, than seem to have been
enjoined by it: as, to abstain from all kind of revenge, to love our enemies, and not only to be ready
to forgive them the greatest injuries they have done
us, but to do them the greatest good, and even to
be perfectly reconciled to them after the highest
provocations, whenever they are in a meet capacity
and disposition for it. So that the precepts of the
Christian religion are a plain and perfect rule of all
virtue and goodness, and the best and most absolute system of moral philosophy that ever was in
the world, containing all the rules of virtue and
a good life, which are scattered and dispersed in
the writings of the philosophers, and the wise men
of all ages, and delivering them to us with greater
3. The Christian religion contains the most powerful arguments and encouragements to this purpose; and these are the threatenings and promises of the gospel.
(1.) The terrible threatenings of eternal misery
and punishments to all the workers of iniquity, and
wilful and impenitent transgressors of these laws.
And this is an argument which taketh the safest and
surest hold upon human nature, and will many
times move and affect, when no other considerations
will work upon us. Many men that could not be
wrought upon by the love of God and goodness, nor
by the hopes of everlasting happiness, have been
affrighted and reclaimed from an evil course by the
fear of hell and damnation, and the awe of a judgment to come. To think of lying under the terrible
(2.) Second, is from the promises of the gospel, which are full encouragement to obedience; and there are three great promises made in the gospel to repentance, and the obedience of God’s laws.
1. The promise of pardon and forgiveness.
2. Of grace and assistance.
3. Of eternal life and happiness. And these certainly contain all the encouragement we can desire;
that God will pardon what is past, assist us in well
doing for the future, and reward our perseverance
1. The pardon and forgiveness of sins past. (
2. The promise of grace and assistance to enable
us to all the purposes of holiness and obedience.
And this our Saviour has most expressly and emphatically promised to all that are sincerely resolved
to make use of it; and that upon the easiest condition that can be, if we do but earnestly pray to God
for it, telling us that we may, with the same confidence and assurance of success, (nay, with much
greater) ask this of God, as we can any thing that
is good of the kindest father upon earth, (
3. The promise of eternal life: and this is the
great promise of the gospel, and the crown of all
the rest: (
Thus you see that the whole dispensation of the
gospel, and the doctrine of it, and every part of
Genesis
Exodus
Leviticus
Numbers
Deuteronomy
2 Kings
2 Chronicles
Job
3:17-19 8:14 8:15 8:20 21:14 27:5 27:6 27:8 28 28:28 34:18-19 34:21 34:22 42:5
Psalms
1:6 2:8 2:10-12 12:4 14:1 16:8 16:9 16:11 31:5 34:8 36:1 37:37 37:39 39:2-4 48:14 68:18 73:23-26 90:12 97:11 97:11
Proverbs
1:7 3:5 3:6 5:21 9:10 10:25 10:25 11:23 11:23 14:32 15:30
Ecclesiastes
11:7 11:9 12:13 12:14 12:14 12:14
Isaiah
1:11 1:12 2:3 3:10 3:11 29:13 32:17 53:10 57:2 66:3
Jeremiah
Lamentations
Ezekiel
Daniel
Hosea
Amos
Micah
Matthew
1:21 5:8 5:8 5:10 5:11 5:16 5:48 7:15 7:16 7:16 7:17 7:24 7:25 7:26 7:27 9:13 10:41 10:42 11:20 11:21 11:29 11:29 12:36 12:37 12:38 12:39 12:40 12:47 13:40-42 13:40-43 13:41 13:41 16:1 16:27 16:27 16:27 16:27 16:28 18:11 19:28 19:29 20 21:16 24:3 24:26 24:29 24:30 24:30 24:30 24:30 24:30 24:31 24:51 24:51 25 25 25:3 25:30 25:31 25:31 25:31 25:32 25:32 25:34 25:34 25:41 25:41 25:42-43 25:46 25:46 26:13 26:39 26:42 27:39 27:41-43 27:52 28:10
Mark
9:48 13:32-33 16:14 16:17 16:19
Luke
2:48 2:51 2:52 9:45 9:54 9:55 10:18 11:9 11:27 11:28 12:1 12:2 12:35 12:36 12:40 12:47 12:48 12:48 13:20 16:22 16:22 16:23 16:23 18:8 18:8 19:15 20:35 20:35 20:36 20:36 21:24 21:24 21:25 21:28 21:34-36 21:34-36 23:43 23:47 23:48 24:5 24:10 24:21 24:26 24:34 24:39 24:39 24:50 24:51 24:51
John
1:47 2:4 2:18 2:19 3:8 5:22 5:22 5:22 5:22 5:23 5:27 5:27 5:28 5:29 5:30 5:44 6:6 6:8 6:38 7:20 7:33 7:34 7:39 7:39 7:39 7:39 8:31 8:31 8:46 10:32 11:25 11:47 11:53 12:31-32 12:32 12:33 12:43 13:13 13:14 13:15 14:12 14:16-17 14:26 14:27 15:2 15:4 15:4 15:5 15:5 15:12 15:13 15:25 15:26 15:26 15:26 16:6-8 16:7 16:7 16:7 16:7-8 16:8-11 16:12-13 17:1 17:2 17:4-5 17:20-23 18:19 19:25-27 20:19 20:19 20:20 20:26 20:27 20:30 21:1
Acts
1:3 1:4 1:5 1:6 1:6 1:6 1:6 1:7 1:8 1:9 1:9 1:9-11 1:10 1:10 1:11 1:11 1:14 1:15 2 2 2:1-4 2:2 2:3 2:4 2:7 2:14 2:31 2:32-33 2:32-33 2:36 2:37 2:37 2:38 2:38 2:39 2:39 2:41 3:26 5:31 5:32 5:32 10:40 10:41 10:42 10:42 10:42 13:36 13:38 13:39 15:9 15:28 17:18 17:24 17:30 17:30 17:31 17:31 17:31 17:31 17:31 17:31 17:32 20:35 23:7 24:15 24:16 26:6-7 26:8
Romans
1:4 1:16 1:18 1:20 2:1 2:5 2:5-9 2:6-9 2:8-9 2:14 2:16 2:16 2:17-20 2:21 3:19 5:6 5:7 6:1-3 6:3-5 6:4 6:5 6:9-11 6:11 6:23 8:1 8:9 8:9 8:10 8:11 8:11 8:14 8:14 8:16-17 8:16-17 8:19 8:21 8:23 8:26 10:18 11:12 11:15 11:20 11:21 11:25 12:9 12:10 14 14:10 14:10 14:10-12 14:11 14:17 15:1-3 15:2 15:3
1 Corinthians
1:22 1:23-24 3:2 3:16 3:16-17 4:3 6:18 6:19 12:2 12:28 12:30 13:12 13:12 13:12 13:12 14:2 14:13 14:16 14:27 15 15 15:4 15:5 15:7 15:18 15:18 15:20 15:20 15:24 15:25 15:35 15:36-38 15:39-41 15:41 15:42 15:42 15:42-44 15:51 15:51 15:51 15:52 15:52 15:52-53 15:58 15:58
2 Corinthians
1:12 1:21 1:22 3:18 4:17 5:1 5:6 5:7 5:9-10 5:10 5:10 5:10 5:10 5:10 5:14 5:15 5:17 5:21 5:50 6:1 6:16 7:1 9:6
Galatians
1:4 3:14 5:19 5:22 5:22 5:22-24 6:10
Ephesians
1:13 1:13 1:14 1:19 1:20 1:20 1:20-22 1:21 1:21 2:12 2:18 4:7 4:8 4:8 4:17 4:17 4:18 4:20 4:30 5:2 5:6 5:8 5:9 5:9
Philippians
1:23 2:5-8 2:7 2:7-11 2:9-11 2:12 2:13 3:10 3:11 3:20 3:20 3:21 4:5 4:8 4:8 4:17
Colossians
1 Thessalonians
2 Thessalonians
1 Timothy
1:5 1:15 2:1-3 4:2 4:8 4:8 5:4 5:8 6:17 6:18
2 Timothy
1:9 1:10 2:11 2:12 3:5 3:5 3:5 4:1 4:1 4:6-8
Titus
1:5-16 1:9 1:16 1:16 1:16 2:1 2:7 2:7 2:9 2:9-10 2:10 2:11 2:11 2:13 2:13 2:15 3:1 3:1 3:5 3:5-7 3:8 3:8 3:8 3:14
Hebrews
1:3 1:4 2:2-4 2:2-5 2:5 2:14 2:14 4:14 4:14 4:15 4:15 4:16 5 6:2 6:4 6:4 7:16 7:19 7:25 7:26 7:26 8:6 8:6 8:15 9:20 9:24 9:27 10:1 10:1 10:25 10:28-29 11:5 11:6 11:6 11:13 11:35 12:1-3 12:2 12:2 12:14 12:14 12:18 12:19 12:23 12:26 13:16
James
1:5 1:25 1:26 1:26 1:27 2:14 3:2 3:13 3:13 3:13-17 3:14 3:15 3:17 5:9 5:10
1 Peter
1:5 1:11 1:12 1:17 1:17 1:17 1:17 1:18 1:19 1:22 2:13-15 2:19-21 2:20-22 2:21 2:21 2:21 2:21 2:22 3:8 3:9 3:10 4:5
1 John
2:1 2:2 2:3 2:3 2:25 2:25 3:2 3:2 3:5 3:6 3:7 3:8 3:10 3:16 4:4
Jude
Revelation
1:5 1:18 3:14 6:15-17 14:13 14:13 20:11-13 20:12 20:13 20:13 20:21 21:2-4 21:23 21:27 22:3-4 22:12 22:12
Wisdom of Solomon
2 Maccabees
I II III IV 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 21 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 76 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 116 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378 379 380 381 382 383 384 385 386 387 388 389 390 391 392 393 394 395 396 397 398 399 400 401 402 403 404 405 406 407 408 409 410 411 412 413 414 415 416 417 418 419 420 421 422 423 424 425 426 427 428 429 430 431 432 433 434 435 436 437 438 439 440 441 442 443 444 445 446 447 448 449 450 451 452 453 454 455 456 457 458 459 460 461 462 463 464 465 466 467 468 469 470 471 472 473 474 475 476 477 478 479 480 481 482 483 484 485 486 487 488 489 490 491 492 493 494 495 496 497 498 499 500 501 502 503 504 505 506 507 508 509 510 511 512 513 514 515 516 517 518 519 520 521 522 523 524 525 526 527 528 529 530 531 532 533 534 535 536 537 538 539 540 541 542 543 544 545 546 547 548 549 550 551 552 553 554 555 556 557 558 559 560 561 562 563 564 565 566 567 568 569 570 571 572 573 574 575 576