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           Title: The Works of Thomas Manton, D.D. Vol. XX.
      Creator(s): Manton, Thomas (1620-1677)
     Print Basis: London: James Nisbet & Co. (1874)
   CCEL Subjects: All
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    THE

                          WORKS OF THOMAS MANTON, D.D.

VOL. XX.

COUNCIL OF PUBLICATION.
     __________________________________________________________________

   W. LINDSAY ALEXANDER, D.D., Professor of Theology, Congregational
   Union, Edinburgh.

   JAMES BEGG, D.D., Minister of Newington Free Church, Edinburgh.

   THOMAS J. CRAWFORD, D.D., S.T.P., Professor of Divinity, University,
   Edinburgh.

   D. T. K. DRUMMOND, M.A., Minister of St Thomas's Episcopal Church,
   Edinburgh.

   WILLIAM H. GOOLD, D.D., Professor of Biblical Literature and Church
   History, Reformed Presbyterian Church, Edinburgh.

   ANDREW THOMSON, D.D., Minister of Broughton Place United Presbyterian
   Church, Edinburgh.

   General Editor

   REV. THOMAS SMITH, D.D., EDINBURGH.

THE COMPLETE WORKS

    OF

                              THOMAS MANTON, D.D.

VOLUME XX.

CONTAINING

   SERMONS ON SEVERAL TEXTS OF SCRIPTURE.

LONDON:

JAMES NISBET & CO, 21 BERNERS STREET.

  1874.
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     __________________________________________________________________

CONTENTS.

   Sermons on Several Texts of Scripture--   PAGE
   Sermons upon Philippians iii. 7-21--
   Sermon
   I.

   "But what things were gain to me, those I counted loss for Christ,"
   3
   II.

   "Yea, doubtless, and I count all things but loss for the excellency of
   the knowledge of Christ Jesus my Lord; for whom I have suffered the
   loss of all things, and do count them but dung, that I may win Christ,"
   12
   III.

   "Yea, doubtless, and I count all things but loss," &c.,
   21
   IV.

   IV. "That I may win Christ,"
   31
   V.

   "And be found in him, not having mine own righteousness, which is of
   the law, but that which is through the faith of Christ, the
   righteousness which is of God by faith,"
   41
   VI.

   "That I may know him, and the power of his resurrection, and the
   fellowship of his sufferings, being made conformable to his death,"
   50
   VII.

   "If by any means I might attain unto the resurrection of the dead,"
   62
   VIII.

   "Not as though I had already attained, either were already perfect; but
   I follow after, if that I may apprehend that for which also I am
   apprehended of Christ Jesus,"
   74
   IX.

   "Not as though I had already attained," &c.,
   81
   X.

   "Brethren, I count not myself to have apprehended; but this one thing I
   do, forgetting those things which are behind, and reaching forth toward
   those things which are before, I press toward the mark, for the prize
   of the high calling of God in Jesus Christ,"
   88
   XI.

   "I press toward the mark, for the prize of the high calling of God in
   Jesus Christ,"
   98
   XII.

   "Brethren, be followers together of me, and mark them which walk so, as
   ye have us for an example,"
   109
   XIII.

   "For many walk, of whom I have told you often, and now tell you even
   weeping, that they are enemies of the cross of Christ,"
   120
   XIV.

   "Whose end is destruction, whose god is their belly, and whose glory is
   in their shame, who mind earthly things,"
   131
   XV.

   "For our conversation is in heaven,"
   147
   XVI.

   "From whence also we look for our Saviour and Redeemer, the Lord Jesus
   Christ,"
   157
   XVII.

   "Who shall change our vile body, that it may be fashioned like unto his
   glorious body, according to the working whereby he is able even to
   subdue all things unto himself,"
   167
   Sermons upon Philippians i. 21--
   Sermon.
   I.

   "For to me to live is Christ, and to die is gain,"
   179
   II.

   "To die is gain,"
   187
   Sermons upon 2 Thessalonians i.--
   Sermon
   I.

   I. "So that we ourselves glory in you in the churches of God, for your
   patience and faith in all the persecutions and tribulations which ye
   endure,"
   198
   II.

   "Which is a manifest token of the righteous judgment of God, that ye
   may be counted worthy of the kingdom of God, for which ye also suffer,"
   207
   III.

   "Seeing it is a righteous thing with God to recompense tribulation to
   them that trouble you; and to you that are troubled rest with us, when
   the Lord Jesus shall be revealed from heaven with his mighty angels,"
   216
   IV.

   "Seeing it is a righteous thing with God," &c.,
   225
   V.

   "When the Lord Jesus shall be revealed from heaven with his mighty
   angels,"
   234
   VI.

   "In flaming fire, taking vengeance on them that know not God, and that
   obey not the gospel of our Lord Jesus Christ,"
   244
   VII.

   "Who shall be punished with everlasting destruction from the presence
   of the Lord, and from the glory of his power,"
   254
   VIII.

   "When he shall come to be glorified in his saints, and admired in all
   them that believe (because our testimony among you was believed) in
   that day,"
   264
   IX.

   "When he shall come to be glorified," &c.,
   274
   X.

   "Wherefore also we pray always for you, that our God would count you
   worthy of this calling, and fulfil all the pleasure of his goodness,
   and the work of faith with power,"
   284
   XI.

   "Wherefore also we pray always," &c.,
   293
   XII.

   "Wherefore also we pray always," &c.,
   302
   XIII.

   "Wherefore also we pray always," &c.,
   313
   XIV.

   "That the name of our Lord Jesus Christ may be glorified in you, and
   you in him, according to the grace of our God and the Lord Jesus
   Christ,"
   322
   XV.

   "That the name of our Lord Jesus Christ," &c.,
   332
   XVI.

   "That the name of our Lord Jesus Christ," &c.,
   342
   Sermon upon Matthew xxii. 14,             353
   Sermon upon Mark vii. 37,                 364
   Sermon upon 2 Corinthians iv. 17,         371
   Sermons upon 1 John ii. 12-14--
   Sermon
   I.

   "I write unto you, little children, because your sins are forgiven for
   his name's sake,"
   380
   II.

   "I write unto you, fathers, because ye have known him that is from the
   beginning. I write unto you, young men, because ye have overcome the
   wicked one. I write unto you, little children, because ye have known
   the Father. I have written unto you, fathers, because ye have known him
   that is from the beginning. I have written unto you, young men, because
   ye are strong, and the word of God abideth in you, and ye have overcome
   the wicked one,"
   390
   III.

   "I write unto you, fathers, because ye have known him that was from the
   beginning,"
   399
   IV.

   "I write unto you, fathers," &c.,
   407
   V.

   "I write unto you, young men, because ye have overcome the wicked one,"
   &c.,
   416
   VI.

   "I write unto you, little children, because ye have known the Father,"
   &c.,
   427
   Sermons upon 1 John iii.--
   Sermon
   I.

   "Behold what manner of love the Father hath bestowed upon us, that we
   should be called the sons of God! therefore the world knoweth us not,
   because it knew him not,"
   438
   II.

   "Therefore the world knoweth us not, because it knew him not. Beloved,
   now are we the sons of God; and it doth not yet appear what we shall
   be; but we know that, when he shall appear, we shall be like him, for
   we shall see him as he is,"
   449
   III.

   "But we know that, when he shall appear, we shall be like him, for we
   shall see him as he is,"
   459
   IV.

   "And every man that hath this hope in him purifieth himself, even as he
   is pure,"
   470
   V.

   "And every man that hath this hope in him," &c.,
   479
   VI.

   "Whosoever committeth sin transgresseth also the law; for sin is a
   transgression of the law,"
   488
   VII.

   "Whosoever committeth sin transgresseth also the law,"
   498
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                                    SERMONS

    ON

                          SEVERAL TEXTS OF SCRIPTURE.

   VOL. XX.
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SERMONS UPON PHILIPPIANS III. 7-21.
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SERMON I.

   But what things were gain to me, those I counted loss for
   Christ.--Phil. iii. 7.

   THE apostle having shown that he had greater cause of confidence and
   glorying in the flesh than any of the pretenders among the Judaising
   brethren, at least was not any whit inferior to them in outward
   privileges; here he showeth that since he had attained to the knowledge
   of Christ, he accounted these things not only unprofitable, but
   hurtful, But what things were gain to me, those I accounted loss for
   Christ.

   In the words we have a comparison of his judgment before his knowledge
   of Christ and after his knowledge of Christ.

   1. Before his knowledge of Christ, gains, ke'rde, expressed plurally.

   2. Loss afterwards.

   Doct. That when the Spirit of God changeth a man's judgment, those
   things which before conversion seemed to be gain to him will then be
   accounted loss.

   So it was with Paul, and so it will be with all that are like Paul,
   yea, with all that are brought to the knowledge of Christ.

   1. I shall explicate the point.

   2. Confirm it.

   [1.] In explicating the point, I shall show what those things were.

   [2.] His esteem before and after conversion.

   [3.] How it holdeth good in other cases in the conversion of others.

   First, What are the things spoken of? He enumerateth six causes of
   carnal boasting--

   1. Circumcised the eighth day;' admitted into the number of God's
   people by circumcision, which was done precisely according to the law,
   not as a proselyte, but as a born Jew rightfully circumcised. Let that
   be the first privilege.

   2. By nation an Israelite, born of a noble tribe of the Israelites, the
   tribe of Benjamin, An Hebrew of the Hebrews.' His stock was of Israel,
   God's dear servant, and one of the best tribes, of Jacob's beloved
   wife; not of the children of the bondwoman, of which tribe Saul was
   elected king, from whence probably our apostle had his name; of that
   tribe which with the tribe of Judah came to the house of David and the
   true worship of God at Jerusalem after the revolt of the ten tribes,
   and in whose territory the temple was situated.

   3. Hebrew of the Hebrews;' of a family that was never mixed in blood by
   marriage with those of foreign nations.

   4. By sect a pharisee;' of the strictest among the Jews, Acts xxvi. 5.

   5. Zealous above the ordinary sort of the pharisees, instructed with a
   commission to persecute the christians, which gave him a reputation in
   the eyes of those who were zealous for the law.

   6. External righteousness before men for legal observances; he never
   neglected any as long as he lived in that course. Well, then, here were
   church privileges, circumcision, and here was strictness, and zeal in
   that profession; and for him to renounce all the institutes of the
   religion in which he was born and bred, and to have a life free from
   scandal, this was much, if we consider the state of these things.

   Secondly, His esteem of these things before and after conversion.

   1. Before conversion, they were gain to him, partly as they might
   procure his esteem with men, and recommend him to the Judaising
   brethren. If they had cause to boast in these things, he had much more.
   And partly as to the favour of God, falsely esteeming them as much
   conducing to salvation.

   2. After conversion, whatever he accounted them before, he is now
   taught better by the Holy Ghost--(1.) What he accounteth them; (2.) For
   what he accounteth them so.

   [1.] What he accounteth them; zemi?a, a loss, that is to say,
   unprofitable and dangerous.

   (1.) Worthless and unprofitable, because they could not effectuate what
   he depended upon them for; they could not give him any acceptation with
   God.

   (2.) Dangerous and prejudicial to better things, as they might with
   draw him from the faith of Christ, or put him upon more labour and
   difficulty to renounce them. It is a matter of great difficulty for a
   man that hath great carnal privileges not to prize them and value them
   above the conscience of his duty to God. To excel in parts and
   privileges, and esteem in the world for a blameless conversation, and
   yet to prize the grace of Christ so as to leave all things for it, is
   very hard and difficult, and more hard than for those who have not like
   impediments.

   [2.] For what. For Christ, for his sake, his laws and doctrines. Christ
   is to be sought and bought at any hand and rate: Mat. xiii. 45, 46, The
   kingdom of heaven is like unto a merchant-man seeking goodly pearls;
   and when he hath found one pearl of great price, he went and sold all
   that he had, and bought it.' Therefore whatever would keep him from
   embracing christian doctrine would be loss rather than advantage,
   however they commended him to men, and might procure him gain and
   honour, or in the judgment of an ill-guided conscience they might seem
   to commend him to God.

   Thirdly, How it holdeth good in other cases, so as it may be of
   catholic use and profit to us now to imitate this example.

   1. The examples of men of worth, who have incurred loss and
   difficulties in embracing the christian religion, are a great
   encouragement to godliness. Men that have not so much to lose or to
   deny for Christ may be sincere, but certainly it is a greater
   commendation to religion when those who can well enough make up their
   interests elsewhere are willing to sacrifice all their interests for
   Christ. Now these have this happiness above others, that they have
   something of value to esteem as nothing for Christ, and to commend
   religion to the world.

   2. It commendeth the worth of christianity to us. There are such huge
   advantages of being a christian, that those who have most to lose, and
   have best wisdom to judge, are content to be stript of all rather than
   miss Christ or lose Christ. Hatina en moi kerde, what things were
   gain;' some by his Hebrew stock, his laudable sect, his great fame with
   his countrymen;' these made him an instance worthy to be produced to
   confirm the truth of the religion which he professed.

   3. Such things will come to be denied by every one that will be a
   thorough serious christian. In any age there are the rabble of nominal
   christians, who stand only upon the legs of others, and have a
   christianity commended to them by the testimony of others and the
   sufferings of others who have lived before them; and as they are
   concerned in these things, have nothing but the name and the
   profession, but have not that constitution of heart or manner of
   conversation which will become christians. Briefly, then, there is a
   twofold conversion--one without the church, the other in the church.

   [1.] Without the church, from paganism or a false religion to the true:
   1 Thes. i. 9, And how ye turned to God from idols, to serve the living
   and true God.' Now in this conversion those who are so turned must deny
   their honour and credit with their party, and all the advantages they
   enjoyed thereby, as Paul did. So Vergerius, who was bishop of
   Justinople and nuncio to the pope, whilst he opposed the protestants,
   was conscious to the truth of their doctrine, and turned a reformed
   preacher among the Grisons.

   [2.] Within the church, or in the bosom of christianity. So men are
   turned from profaneness to holiness, from formality to serious
   godliness. The one is spoken of Isa. i. 16, 17, Wash you, make you
   clean, put away the evil of your doings from before mine eyes; cease to
   do evil, learn to do well; seek judgment, relieve the oppressed, judge
   the fatherless, plead for the widow.' And in many other places: Turn
   ye, turn ye from your evil ways; why will ye die, O house of Israel?'
   Ezek. xxxiii. 11; and Hosea vi. 1, Come, let us return unto the Lord.'
   And we are warned of the other: 2 Tim. iii. 5, Having a form of
   godliness, but denying the power.' They had a map and model of truth,
   yet deny the power thereof; suffer not this religion to prevail to
   subdue their hearts unto God. Briefly, then, these latter may either
   take pleasure in unrighteousness, or repose too much confidence in
   their supposed righteousness.

   (1.) For the first, the words are applicable to them, that when the
   Spirit of God changeth their hearts, those things which were accounted
   gain will prove an apparent loss. Sin was formerly to them their
   delight, or the support of their credit and estate; they thought they
   could not live without it; but after grace received, they are convinced
   this was their bane, and shame, and trouble: Rom. vi. 21, What fruit
   had you then in those things whereof ye are now ashamed? for the end of
   those things is death.' Now grace teacheth us to abandon the delights
   of the flesh, and to renounce the most pleasing and profitable sins, as
   judging them indeed to be loss to us.

   (2.) When we trust in a supposed righteousness, and for outward things
   neglect inward grace. As when, because of baptism or profession, or
   having high notions of an empty though a strict form, or mere civility
   and blameless conversation, we neglect faith, hope, and love, and that
   internal change which is necessary for those which are in Christ: 2
   Cor. v. 17, If any man be in Christ, he is a new creature: old things
   are passed away; behold, all things are become new.' Those things which
   men thought gain are nothing to the soul in regard of the new creature:
   Gal. vi. 15, For in Christ Jesus neither circumcision availeth
   anything, nor uncircumcision, but a new creature;' Gal. v. 16, Walk in
   the Spirit, and you shall not fulfil the lusts of the flesh;' 1 Cor.
   vii. 19, Circumcision is nothing, and uncircumcision nothing, but the
   keeping of the commandments of God.' We may undergo the wrath of God
   notwithstanding all these things. But before the soul was touched with
   the sense of sin and deserved wrath, and a change wrought in the soul,
   God, and Christ, and heaven, and holiness were contemned and little set
   by; but when we have a sensible and awakening knowledge of our great
   necessity, then we see that there is no full and solid satisfaction in
   order to righteousness and salvation but only in, and by Christ; so
   that all things are as dung and dross, as trouble and loss, in
   comparison of the knowledge of him and the gain by him.

   The reasons of the point.

   1. From the state of those who are to be converted. There is in all
   Borne false and imaginary happiness, and some counterfeit
   righteousness, wherein they please themselves. The false happiness is
   as their god, and the counterfeit is as their Christ and mediator, and
   so they are secure and senseless; and till God open their eyes, they
   neither seek after another happiness, nor trouble themselves about the
   way whereby they may attain it. That men set up a false happiness in
   their natural estate needs not much proof; for ever since man fell from
   God he ran to the creature: Jer. ii. 13, My people have committed two
   evils; they have forsaken me, the fountain of living waters, and have
   hewed them out cisterns, broken cisterns, that can hold no water.' We
   left the fountain, and betook ourselves to the cistern; and if we can
   make a shift to patch up a sorry happiness here in the world apart from
   God, we care not for him, will not come at him: Jer. ii. 31, Wherefore
   say my people, We are lords; we will come no more unto thee?' Our
   pleasure, profit, and honour, that is our god; and while we enjoy these
   things without control, we look no further, but count ourselves well
   paid. Certainly we cannot seek our happiness in an invisible God, nor
   cannot wait for it to be enjoyed in an invisible world. The flesh must
   be pleased, and the more it is pleased we think it gain to us, and that
   so far we have profited. But for the second, that there is something
   which is instead of Christ to us, to keep the conscience quiet when our
   affections take up with present things. Our happiness is to satisfy our
   desires; our righteousness to allay our fears. Now here we run to a
   superficial religion, as if it would make us perfect as appertaining to
   the conscience. Here we fly to something external, which is diversified
   according to men's education. If pagans, to the e'rgon no'mou, the work
   of the law: Rom. ii. 15, law of nature; if Jews, to the observances of
   the law; if christians, to their baptism, or to the outward profession
   of some strict form without the power. And till God breaketh in upon
   us, and convinceth us of our mistakes, and those follies by which we
   delude ourselves, we think we have gained a great point if we have come
   under the form, though we have denied the power; for natural men, being
   ignorant of the righteousness of God, go about to establish their own
   righteousness, and will not submit to God's humbling way, Rom. x. 3,
   ouch upeta'gesan. As long as he can make a shift without Christ, he is
   disregarded. Therefore now since this is the natural temper of man, the
   creature must be dethroned that God may be exalted; superficial
   righteousness must be lost, that Christ may be gained, that we may
   cordially accept God for our God, and Christ for our redeemer and
   saviour. Therefore we are dead to the law, that we might live unto God,
   Gal. ii. 19, with Rom. vii. 14.

   2. From the nature and parts of conversion. It is a turning from the
   creature to God, from self to Christ, from sin to holiness. Now in all
   these respects, many things which were formerly gain to us are found to
   be loss, impediments, and hindrances to our full conversion. Certain it
   is conversion consists in a turning from the creature to God; for when
   God is laid aside the creature hath our hearts, and intercepts our
   love; and till we have another last end and chief good, we are carnal.
   If we love pleasures more than God, we are of the number of those that
   love themselves, 2 Tim. iii. 4. If we love the praise of men more than
   the praise of God, John xii. 43, how are we faithful to Christ?
   Therefore till we are inclined to God, turned to God more than to other
   things, there is no conversion. So for the second part; till turned
   from self to Christ, till we receive Christ by faith, we cannot come to
   God as the last end or chief good. So we come to Christ as the way to
   the Father, John xiv. 6. Christ alone is our way, by his merit taking
   off the legal exclusion, by his Spirit giving us a heart to come to
   God. Turning from the creature to God, and not by Christ, is no true
   turning. So believing in Christ, while the creature hath our hearts, is
   no true believing. Then there is a turning from sin to holiness. This
   followeth; for an inordinate love of the creature is sin, and love to
   God and delight to do the things that please him is holiness. We turn
   to God, not only as our happiness, but as our sovereign and lord.
   Therefore if we are fitted to obey him by the change of our natures,
   and do actually obey him by the change of our lives, then we are
   converts. Now supposing all those things (as they are evident and
   clear), it must needs follow that those things we formerly counted
   gain, when we are converted we count loss. Why? Because if we still
   idolise the creature we lessen God. If we exalt self, we despise or
   neglect the reconciling and renewing grace of the Redeemer. If we
   retain our love to sin, we abate of our care of holiness. If the
   creature be still our idol, how is God our God? If self-righteousness
   or superficial righteousness be still esteemed, how will Christ be
   precious to us? If sin be still our delight, holiness will be still our
   burden. Therefore if God be our God, and Christ our saviour and
   redeemer, prosperity, riches, credit, pleasure and honour, will be a
   sorry happiness, and counterfeit and superficial righteousness yield no
   solid peace to the conscience.

   3. From the nature of the Spirit's enlightening.

   [1.] That the Holy Ghost, in converting men to God and Christ, doth
   enlighten them, as well as turn their hearts and change their practice,
   is evident: Luke xxiv. 45, Then opened he their understandings.' Though
   a man hath an understanding, yet it needeth the Spirit's illumination:
   Acts xxvi. 18, To open their eyes, and to turn them from darkness to
   light.' The eyes must be opened, that we may discern spiritual and
   heavenly things: Rev. iii. 18, And anoint thine eyes with eye-salve
   that thou mayest see.' He proffereth eye-salve to the spiritually
   blind, that they may see and be directed in the ways of holiness. And
   David beggeth that his eyes may be opened: Ps. cxix. 18, Open thou mine
   eyes, that I may behold wondrous things out of thy law.' And the
   apostle telleth us that when the Jews shall turn ix the Lord, the veil
   shall be taken from their hearts, 2 Cor. iii. 16, the veil of ignorance
   and prejudice. Surely it is a great advantage to see things in the
   lively light of the Spirit. So that in the general there must needs be
   a great change in men's judgments, as if they were opposite to
   themselves. What they counted happiness before they find a misery; what
   was gain, to be loss; what peace and life, to be death and torment to
   them.

   [2.] That we have great benefit by this enlightening.

   (1.) We know things more clearly, and have a spiritual discerning,
   without which, being blinded by the delusions of the flesh, we put
   darkness for light, and light for darkness. We think our misery to be
   our happiness, and our true and solid happiness to be our misery and
   bondage. The curse of our corrupt estate is an injudicious mind, and
   the blessing of our spiritual estate is a spiritual discerning, 1 Cor.
   ii. 14. A judicious discerning of the worth of things is the work of
   grace: 2 Cor. v. 16, 17, We know no man after the flesh; for whosoever
   is in Christ, is a new creature.' Knowing things after the flesh is one
   thing, and after the spirit is another. A new creature hath a new sight
   of things, looketh upon all things with a new eye; seeth more
   odiousness in sin, more excellency in Christ, more beauty in holiness,
   more vanity in the world, than ever before. When a man is changed, all
   things about him are changed. Heaven is another thing, earth is another
   thing. He looketh upon body and soul with another eye, and therefore
   hath another value and esteem of all things. His thoughts are changed
   about God, about self, about Christ, about sin, and misery by sin, and
   that superficial righteousness wherewith he contented himself before,
   and that true holiness which Christ requireth of him. He was wont to
   marvel why men did keep such a stir about sin; what harm was in it for
   a man a little to enlarge himself, and gratify his flesh with some
   forbidden pleasure? Misery out of Christ was another thing while he
   pleased himself in his counterfeit righteousness: Rom. vii. 9, For I
   was alive without the law once; but when the commandment came, sin
   revived, and I died.' His estate seemed not so out of measure sinful,
   nor so intolerably dangerous; nor did he see why men made such a talk
   about Christ, and such ado to go to heaven. But when he is enlightened
   by the Spirit, his judgment is marvellously changed: 2 Peter i. 9, But
   he that lacketh these things is blind, and cannot see afar off.' He can
   now look into eternity, and see that other things are to be minded more
   than back and belly concerns. In short, he seeth his misery with other
   eyes, being anointed with spiritual eye-salve, Rev. iii. 17, 18; Mat.
   xiii. 9, For I am not come to call the righteous, but sinners to
   repentance.' There is a sensible and awakening knowledge of our own
   great necessity. While we are heart-whole we care not for Christ. A
   true value and esteem of Christ as our remedy and ransom, not a cold
   and dead opinion: 1 Peter ii. 7, Unto you therefore which believe he is
   precious.' A true sight of the happiness and blessedness offered to us:
   Eph. i. 17, 18, That the God of our Lord Jesus, the Father of glory,
   may give unto you the spirit of wisdom and revelation in the knowledge
   of him; the eyes of your understanding being enlightened, that ye may
   know what is the hope of his calling, and what the riches of the glory
   of his inheritance in the saints.'

   (2.) We know things with more certainty and firm belief. With more
   certainty: Acts ii. 36, Let the house of Israel know assuredly,'
   asxalos, safely; John xvii. 8, alethos, surely; And have known surely
   that I came from thee;' John vi. 69, And we believe and are sure that
   thou art Christ the Son of the living God.' Things work not till they
   be received with a firm assent: 1 Thes. ii. 13, For this cause also
   thank we God without ceasing, because when ye received the word of God
   which ye heard of us, ye received it not as the word of men, but as it
   is in truth, the word of God, which effectually worketh in them that
   believe.' God's authority breaketh in upon the heart with a convincing
   power.

   (3.) We know things more seriously as we are awakened to a more
   attentive consideration. It is a great part of the Spirit's work, not
   only to enlighten the mind, but to awaken it: Acts xvi. 14, And a
   certain woman named Lydia, whose heart the Lord opened that she
   attended unto the things spoken by Paul.' Many truths lie by, and are
   lost for want of consideration. Non-attendancy to spiritual and
   heavenly things is the ruin of the far greatest part of the world: Mat.
   xxii. 5, And they made light of it.' Men will not suffer their minds so
   long to dwell upon these things as to see what is true misery and
   happiness, what is gain, and what is loss; and then in seeing they see
   not, and in hearing they hear not; as when you tell a man of a business
   whose mind is taken up with other things. Many men have a sudden
   thought of their misery and happiness, but a glance cannot work a
   steady contemplation. When our sin is ever before us, when we have
   serious thoughts of Christ and his salvation, they work most powerfully
   with us. But most men, are never their own selves; have no time to
   think of God, and Christ, and heavenly things; and discontinuing the
   use, they lose in time the desire. Too many acquaintance in the world
   make them strangers to God. If they never sit alone to consider the
   necessity and worth of these things, how can they affect their hearts?

   (4.) We know things with more efficacy and power; not only are mistakes
   discovered, but lusts subdued. Sin, grace, Christ, and eternity are of
   weight to move a rock, yet shake not the heart of the carnal
   professors, because they received the word of God in word only, and not
   in power. But when the gospel cometh in the Holy Ghost, it cometh in
   power, 1 Thes. i. 5. Where the apprehension is clear, the assent
   strong, consideration serious, application close, it must needs be so.
   Men are pierced to the quick, deeply affected with what they know. A
   man may give twenty reasons against vices and vanities, and yet follow
   them; but when he is thus enlightened, his heart yieldeth. This
   powerful conviction maketh him see the wretchedness of his carnal and
   blessedness of his spiritual estate; and then losses are gains, and
   gains are losses.

   Use. Is it thus with you? Can you say as Paul did, What things were
   gain to me, those I accounted loss for Christ?' Are your hearts
   alienated from whatever may keep you from God and Christ?

   1. There is something that may keep us from God. Naturally we are
   governed by the wisdom of the flesh. Now what the wisdom of the flesh
   is the apostle will tell us: James iii. 15, This wisdom descendeth not
   from above, but is earthly, sensual, devilish.' Our understanding, as
   influenced by the flesh, doth only prompt us to pleasure, profit, and
   honour. The heart pitcheth upon vain delights, and valueth its
   happiness by them, which while we indulge and cherish, it careth not
   for God; other things take up his place in the heart. Their belly is
   their god, Phil. iii. 19; mammon is their god, Mat. vi. 24; and honour
   and greatness: John xii. 42, Nevertheless among the chief rulers also
   many believed on him; but because of the pharisees they did not confess
   him, lest they should be put out of the synagogue.' Self-love forsaketh
   idols, and sets up gods instead of the true God, who should be our
   chief good and last end. But when the mind and heart is changed by
   grace, Father, Son, and Holy Ghost are restored to their due honour.
   The love of God and heavenly things overcomes that natural delectation
   which we take in worldly things; and the force of celestial love doth
   sweetly prevail in the soul, so that you value your happiness by the
   favour of God, not by the enjoyment of worldly things: Ps. iv. 6, 7,
   There be many that say, Who will show us any good? Lord, lift up the
   light of thy countenance upon us. Thou hast put gladness into my heart,
   more than in the time when their corn and their wine increased.' Partly
   because the heavenly light shining upon the soul obscureth all worldly
   things; and partly because love inclineth us to God and the things
   which tend to the enjoyment of him; our minds are altered by spiritual
   eye-salve, and our hearts by the victorious force of celestial love;
   and then you will judge that the enjoyment of the creature, if it
   alienate your hearts from God, is a loss rather than a gain to you. You
   lose by your honour if it make you less zealous for God; by your
   pleasure if it unfits the heart for God and weakeneth your delight in
   him; by your profits and wealth, if they cause you to abate of your
   diligence in seeking after God. Well, then, are you changed? Do you
   count the world an enemy as it would draw you away from God, however it
   gratifieth your fleshly mind and fancy? Surely the sanctifying and
   enlightening Spirit hath been at work in your hearts.

   2. That which keepeth you from Christ is a superficial righteousness,
   which maketh your conviction and conversion more difficult; as it
   maketh us senseless and ignorant of our danger, and careless of the
   means of our recovery. Therefore Christ saith, Publicans and harlots
   should enter into the kingdom of God' before pharisees and
   self-justiciaries, Mat. xxi. 31. No condition is more dangerous than to
   be poor and proud, corrupt and rotten, and yet conceited and confident.
   The most vicious are sooner wrought upon than those that please
   themselves in external observances, without any real inward holiness or
   change of heart. They neither understand law nor gospel; not the law in
   its purity, and strictness, and spiritual exactness; not the gospel,
   which offereth a remedy only to the penitent, and those which are
   deeply affected with the pollution of their natures and lives, and the
   misery consequent, but are puffed up with a vain conceit and opinion of
   their good estate without any brokenness of heart. They are injurious
   to the law, as they curtail it, and reduce it to the external work,
   that the ell may be no longer than the cloth. They make a short
   exposition of the law, that they may cherish a large opinion of their
   own righteousness. They are injurious against the gospel, as they
   continue in their impenitency and unbelief; were never brought home in
   a broken-hearted manner to accept of Christ. The law well understood
   would humble them: The law is spiritual, but I am carnal, sold under
   sin,' Rom. vii. 14. The gospel is not for them; for Christ came to call
   sinners, not those that are righteous in their own eyes, Mat. ix. 13.
   The whole tenor of the gospel is against them, which is a remedy for
   lost and broken-hearted sinners: He came to seek and to save that which
   is lost;' Luke xv. 7, Joy shall be in heaven over one sinner that
   repenteth, more than over ninety and nine just persons that need no
   repentance.' Nothing is more opposite to the frame of the gospel than
   an impenitent and unbroken-hearted disposition of the spirit,
   satisfying itself in a partial, external obedience. So the woman that
   was a sinner was preferred before Simon a pharisee, Luke vii. 44; and
   the self-condemning publican in the parable before the self-justifying
   pharisee, Luke xviii. 13; and the penitent adulteress before her
   conceited accusers, John viii. 7. And in the general, the most odious
   and despised sinners, repenting and believing in Christ, find more
   grace and place with him, than those that satisfy themselves with
   exterior righteousness. Well, then, are you of this temper, to count
   this external, partial righteousness loss rather than gain?

   [1.] If so, then you are humbled and awakened with a sense of your lost
   condition; for God doth not offer grace to sinners, as sinners simply,
   but to lost sinners, such as are weary and heavy laden, Mat. xi. 28; to
   such as are broken in heart, and grieved, and troubled: Isa. lxi. 1, 2,
   The Spirit of the Lord God is upon me, because the Lord hath anointed
   me to preach good tidings to the meek; he hath sent me to bind up the
   broken-hearted, to proclaim liberty to the captives, and the opening
   the prison to them that are bound, to proclaim the acceptable year of
   the Lord, and the day of vengeance of our God, to comfort all that
   mourn.' To such as confess and forsake their sins.

   [2.] Art thou kept vile in thine own eyes, and in a humble admiration
   of grace after you are partaker of it? Luke vii. 47, Her sins, which
   are many, are forgiven, for she loved much; but to whom little is
   forgiven, the same loveth little.' When God is pacified towards them,
   they loathe themselves for what they have done: Ezek. xvi. 63, That
   thou mayest remember, and be confounded, and never open thy mouth any
   more because of thy shame, when I am pacified towards thee for all that
   thou hast done, saith the Lord.'

   [3.] Then a partial outside obedience will not satisfy you. Pharisees
   tithed mint and cummin, but neglected the weightier things, Mat. xxiii.
   23. No; you must have your natures changed, every day grow more
   complete in the will of God.

   [4.] Thankfulness for grace will set you a-work for God rather than a
   legal conscience. You will do what you do for God for love to him
   rather than fear. Duties are a thank-offering rather than a
   sin-offering, and will not look upon God's rewards as a debt, but as a
   further act of his grace; blessing God for Jesus Christ, rather than
   ascribing anything to yourselves; in short, imploring pardon for our
   best duties, rather than boast of them. This is the true gospel spirit,
   and which only declareth that you find a loss rather than a gain in all
   those empty formal services and that external partial obedience that
   keep you from Christ. Christ is precious to you that believe.
     __________________________________________________________________

SERMON II

   Yea, doubtless, and I count all things but loss for the excellency of
   the knowledge of Christ Jesus my Lord; for whom I have suffered the
   loss of all things, and do count them but dung, that I may win
   Christ.--Phil. iii. 8.

   THESE words are added to the former by way of amplification, for three
   reasons--

   1. To show his perseverance in the contempt and disesteem of all
   outward and worldly privileges; he had counted them loss for Christ's
   sake, and did still count them loss: I have counted,' and do count.' He
   repeats it over and over; he repented not of his choice in the review;
   he seeth no cause to recede from it. He had undervalued and quitted
   everything that might keep him from Christ; and this not only when
   first converted, but he still continued in the same opinion. We affect
   novelties, and are transported when we first change our profession, but
   repent at leisure. No; if he had done it, he would do it again.

   2. To comprehend all other things besides the Jewish privileges,
   wherein he excelled the greatest pretenders among them. He had said
   before, Those things which were gain to me.' Now he extends this
   rejection to all things imaginable without Christ--honours, wealth,
   pleasures, all outward and worldly accommodations. A christian can deny
   anything for Christ's sake, his own honour, his own ease, profit, name,
   estate, everything but his own God and Christ.

   3. In this new proposal he shows the reality of this assertion: Yea,
   doubtless.' It was not a pretended business, nor a bare naked
   approbation of Christ as more excellent than other things; not a
   speculative, but a practical esteem: Yea, doubtless, and I count all
   things but loss for the excellency of the knowledge of Christ Jesus my
   Lord.'

   In the words observe--(1.) His great contempt of all worldly and
   external privileges; (2.) The causes of this contempt, out of his
   esteem and value of Christ.

   1. His contempt is set forth by two things--

   [1.] The vehemency and greatness of it: I account them loss,' yea, I
   account them dung.' So excellent is Christ, and so precious to them
   that believe in him, that all things compared with him have so much
   baseness, that a word bad enough cannot be found to express them
   sku'bala, the word signifieth the inwards of beasts, or refuse things
   thrown to dogs.

   [2.] The reality and sincerity of it; here was a real demonstration of
   it. Many approve the things that are excellent, Rom. ii. 18, yet have
   no mind to embrace them, because they cannot deny temptations. But the
   apostle saith not only egoumai ta` pa'nta, I count all things but loss
   and dung,' but ezemio'then ta` pa'nta, I have suffered the loss of all
   things.' He proveth the sincerity of his purpose by his actual
   self-denial; he had suffered the loss of friends and country, and all
   things dear to him in the flesh, that so he might become a christian.
   He did not only count them nothing worth, and despise them all, but was
   content to be stripped of all. These were not brags; for he really
   suffered the loss of all, was hungry and naked, went in danger of his
   life often. We must either lose all, or be prepared to lose all for
   Christ when called thereto. Paul could value his natural interests as
   well as another, but in case of necessity, lose friends or lose Christ,
   then all is counted loss and dung. Men in a shipwreck throw overboard
   their most precious wares to save their lives.

   2. The causes of this contempt were great, and such as did every way
   justify it. As he contemned great things, so he contemned them for
   weighty causes. Two are mentioned--

   [1.] The excellency of the knowledge of Christ Jesus my Lord;' that is,
   that he might obtain the knowledge of Christ, which is so excellent
   that it made all other things seem vile in his eyes. Those things could
   only yield a carnal, light, and temporary profit; this a spiritual,
   solid, and eternal felicity. To keep them and lose this would be a loss
   not to be recompensed.

   [2.] That I may gain Christ;' that is, have the favour of Christ, which
   is the highest of all privileges.

   I shall now insist upon the greatness and vehemency of his contempt of
   all worldly and carnal things in comparison of Christ.

   Doct. That he that is or would be a good christian should have such an
   esteem of Christ as to count all things but loss and dung, yea, should
   readily quit and forsake all things rather than miss of Christ.

   1. Let us consider Paul's self-denial as it is here represented.

   2. Give you the reasons why it bindeth all christians, and becometh
   them to have such a frame of spirit.

   I. This instance of self-denial; and there--

   1. The universality of its extent, All things,' whatever would detain
   us from Christ, be they honours, pleasures, profits, yea, life itself,
   what ever we are and have. This is to be observed--

   [1.] Partly because some can deny a few things for Christ, but not all;
   their resignation is not entire and unbounded; but if we keep back any
   one thing, the price is too short. Any one lust reserved keeps afoot
   the devil's interest in the soul; therefore if we esteem but one thing,
   though we prefer [1] never so many, before Christ, though we renounce
   many profits and pleasures, yet that one darling contentment to which
   we have a special liking will prove a snare to the soul. Herod did many
   things, but was loath to part with his Herodias. The young man lacked
   one thing, Mark x. 21. If a woman love but one man in the world more
   than her husband, though she love him better than millions of others,
   yet it is a breach of the marriage covenant. Any one thing reserved may
   bring us to forsake and neglect him as much as if we had preferred a
   hundred things before him. That one thing will quickly prevail over us
   for the entertainment of more; therefore David prayeth, Ps. cxix. 133,
   Order my steps in thy word, and let not any one iniquity have dominion
   over me.' If a man be dead to pleasure, yet if he be alive to credit;
   if he have a slight esteem of honour and glory, yet the riches of the
   world have a great interest in him; if he can bridle passion and anger,
   and easily become meek, yet his fear may betray him; if he can
   withstand boisterous temptations, which by violence would withdraw him
   from Christ, yet if he be over come by vain appetites, and cannot tame
   his own flesh, he may finally miscarry. When men come to take
   possession of a house, all persons must be outed, or else the
   possession is not valid and good; you must deliver up all to Christ, or
   he will accept of none.

   [2.] And partly to show that not only things apparently unlawful must
   be denied for Christ, but things lawful must be disesteemed,
   discountenanced, and rejected for his sake.

   (1.) That our sins must be renounced is out of question. If I cannot
   deny adultery, gluttony, covetousness, pride, drunkenness, oppression
   for his sake, surely I am unworthy of him. Therefore there can be no
   question made of this, that I must put off the old man with his lusts,
   Eph. iv. 22. These were never worth keeping; these stick to us as our
   clothes or the skin on our backs, yet they must be put off, whatever
   interest they have in our affections. It is no strange motion of the
   physician if he should require the patient to part with his disease; or
   he that minds to bestow new apparel upon us, should require us to cast
   away our old rags. If we would try it once, it is more pleasant to be
   rid of sin than to keep it; and the pleasures of sin would be found
   more troublesome than the most painful course of obedience. Surely they
   can leave little for Christ that cannot leave one delightful or
   profitable sin, or are so far from preferring a saviour before the
   glorious pomp and vanities of this world, that they cannot leave the
   abominable crimes of it.

   (2.) That lawful things which are not absolutely to be despised, but
   only comparatively, when they come into competition with Christ, may be
   comprehended also; such as are the comfort of our relations, esteem and
   honour in the world, the natural supports of the present life, yea,
   life itself. Such things are reckoned up by Christ: Luke xiv. 26, If
   any man come to me, and hate not father, mother, wife, children,
   brethren, sisters, yea, and his own life also, he cannot be my
   disciple;' where you see that not our lusts only are to be forsaken,
   but our natural interests, those things which otherwise lawfully we may
   and ought most dearly to affect; these must be forsaken, hated,
   trampled upon in comparison of our love to Christ; that is, we must
   resolve to gain Christ, and please and follow him, though with the loss
   of all things. Nothing must be preferred before the conscience of our
   duty to him. What ever is a help to Christ, be it honour, wealth, or
   pleasure, it must be cherished; and what is a hindrance, it must be cut
   off and renounced.

   2. The degree of forsaking, with loathing and indignation; for the
   apostle here counteth them loss and dung, as if he could not
   sufficiently express his abhorrence of them. Whilst we stand peddling,
   and hanker after these things, the temptation is not fully off; but we
   are like crows and ravens, though driven from the carrion, yet we keep
   within scent of it. Pleasures, profits, and honours must be esteemed as
   dross and dung when they come in competition with Christ. We must not
   only undervalue these transitory earthly things if they hinder us from
   Christ, but hate and detest them: If any man hate not father and
   mother,' &c., Luke xiv. 26. The reason is, because none can deny
   themselves but those that have a low esteem of all worldly things, and
   a high esteem of Jesus Christ and his favour. Now the more either of
   these are greatened, the more we will express our holy indignation at
   the temptation. What! part with my Christ for paltry vanities and a
   little unsatisfying pleasure? hazard my eternal hopes for so slight a
   temptation, sell the birthright for a mess of pottage?

   3. Here is the consent of his mind and resolution actually verified; he
   did not only count them dung and dross, but he had suffered the loss of
   all things.' Paul ran the hazard, and actually quitted his honour and
   credit, who before had a high esteem of them; and so must we if called
   thereunto. At first, before the way to heaven was a little smoothed by
   the holy martyrs and primitive confessors of the christian faith, it
   was a great deal more rough than now it is; yet there is no man can be
   true to his duty but he will meet with trouble in the flesh; some of
   his interests must be sacrificed for Christ's sake, either his
   reputation, ease, and peace with the world, the opposition and scorn of
   dear friends and relations, or some expense and cost which his religion
   will put him upon. There are still duties lying upon us unpleasing to
   the flesh, or some uncompliance with the fashions of the world which
   will expose us to their contempt or hatred. A dull approbation of that
   which is good will serve no man in the most prosperous time of
   religion; but more or less he must manifest his esteem of Christ and
   contempt of the world by some act of self-denial, and therein be
   conformed to the Son of God and the rest of his brethren, that have
   trodden the way to heaven before him. And Moses, being assaulted with
   all kind of temptations at once, Heb. xi. 24, 25, honour, pleasure, and
   profit; the honour of the world, which so many greedily catch at, he
   refused; the profits of the world, which are wont to blind the hearts
   of men, he despised; the pleasures of the earth, which men so much
   affect, were no better to him than trash and dung compared with the
   reproach of Christ. And still the same spirit must be in us. All those
   things which are pleasing to the flesh, and will draw us off from our
   duty, must be actually denied, trampled upon, and contemned.

   II. The reasons why it binds all christians, and becomes them to have
   such a frame of spirit.

   1. Because this is plainly inferred out of the faith, love, hope, and
   obedience of the gospel.

   [1.] Out of the faith of the gospel. Faith looks on the great things
   God hath provided for us in Christ as true and good: 1 Tim. i. 15, This
   is a faithful saying, and worthy of all acceptation, that Jesus Christ
   came into the world to save sinners.' As true, they call for a firm and
   strong assent; as good, so for our consent and choice, or hearty
   embracing these things above all others. Now take either notion, and it
   enforces what we have in hand.

   (1.) For assent or a sound belief of eternal blessedness as offered by
   Christ, which, because it is future, the assent is fiducial, and
   implieth a dependence upon the veracity and truth of God, that he will
   make good his promise to us in the appointed way. Now certainly we do
   not know these things with any firm persuasion, unless we dare venture
   ourselves in the bottom of the promises, and are resolved to crucify
   the flesh and sacrifice our interests, and perform duties unpleasing to
   nature on the hopes they offer to us, and with confidence and
   joyfulness wait upon God in the midst of all pressures and afflictions.

   (2.) As it is a consent, choice, or acceptance, because Christ and his
   benefits, which are the object propounded to faith, are good, and
   better than life and all its contentments. Now good is accepted; and
   because there is a competition, inferior and transitory good things
   offer and obtrude themselves upon us, and divert us from him. Therefore
   it is election and choice, which is a preference of Christ above other
   things, or such an esteem of his incomparable worth as lessens all
   other things in our opinion of and affection to them. But if our
   affections continue in strength to worldly things, we have neither this
   assent nor acceptance; we have not chosen them for our felicity and
   portion. So that the strength of faith is not to be measured by our
   overgrown confidence or persuasion of our interest in God's mercy, but
   by mortifying our affections to present things, so as to be ready to do
   and suffer anything for Christ's sake: 1 John v. 4, This is the victory
   we have over the world, even our faith.' In short, faith is an assent
   to the promises as true and good in themselves, and as offered to our
   choice, as far better than all the honours, profits and pleasures in
   the world.; and therefore we should part with all that is pleasant and
   profitable to obtain the benefit of them.

   [2.] It is inferred out of the love of the gospel; we are to love
   Christ with a transcendent and superlative love: For all men must
   honour the Son as they honour the Father,' John v. 23. Therefore, as we
   love God, so we must love Christ above all. We love God above all: Ps.
   lxxiii. 25, Whom have I in heaven but thee? and there is none upon
   earth I desire besides thee.' If we love him less than other things, or
   equal with other things, we do not love him at all; as you degrade a
   prince if you give him no more honour than you give a constable. Love
   anything above or equal with God, and in time it will tempt you to
   desert him or neglect his service: Mat. vi. 24, No man can serve two
   masters; for either he will hate the one and love the other, or hold to
   the one and despise the other; ye can not serve God and mammon.' Now,
   as you love God, you must love Christ above all, in whom the divine
   nature is made more amiable to us; therefore our Lord saith, Mat. x.
   37, He that loveth father or mother more than me, is not worthy of me.'
   Therefore certainly Christ is to be loved above all; and other things
   relating to him, as his doctrine, benefits, laws, ordinances, these
   must be prized above any inferior good whatsoever, and all things
   counted dung and dross rather than despise these things. This love is
   of the more value, because it is the heart of the new creature, as
   self-love is of original sin.

   [3.] This may be inferred out of the hope of the gospel, which is
   everlasting life. If there be a certain and desirous expectation of
   such a blessedness, the will should be so far divorced from all
   transitory good things, and fixed on the supreme good, that we shall
   not be diverted either by the comfortable or troublesome things that we
   meet with here. Surely it is better to suffer a little misery for an
   eternal reward than to enjoy momentary pleasure and after that endure
   eternal torment. Eternal pleasures do far excel temporal, as holiness
   doth sin. Alas! what do we lose if this be our gain? Rom. viii. 18, For
   I reckon the sufferings of the present time are not worthy to be
   compared with the glory which shall be revealed in us;' 2 Cor. iv. 17,
   For our light affliction, which is but for a moment, works for us a far
   more exceeding and eternal weight of glory;' Mark x. 29, 30, Jesus
   answered, There is no man that has left house, or brethren, or father,
   or mother, &c., for my sake and the gospel's, but he shall receive a
   hundred-fold now in this time, houses, and brethren, and mothers, &c.,
   with persecutions, and in the world to come eternal life.' Time will be
   when we shall neither have miseries to fear nor blessings to desire
   beyond what we enjoy.

   [4.] It may be inferred out of the obedience of the gospel. If we mean
   not to break with Christ, we must be of this disposition. Certainly
   Christ stands upon obedience if we would obtain his promises: John xiv.
   21, 23, He that hath my commandments, and keepeth them, he it is that
   loveth me, &c. If any man love me, he will keep my words, and my Father
   will love him,' &c.; John xv. 10, If ye keep my commandments, ye shall
   abide in my love,' &c. Now as long as we are addicted to the world, and
   its baits and snares, which gratify this earthly life, we can make no
   work of christianity. The first lesson of Christ's school is
   self-denial: Mat. xvi. 24, Then said Jesus, If any man will come after
   me, let him deny himself, and take up his cross and follow me.' Till we
   prefer Christ before the world and the ease of the flesh, we can never
   have solid comfort in ourselves. In one kind or other we shall be
   tried. We may cull out the easy, cheap, and safe part of religion, but
   that is a christianity of our own, which brings God no glory, and will
   yield us no comfort. If we will submit to the christianity established
   by Christ, there are in it many duties displeasing to the flesh, some
   that lay us open to the disgrace and reproach of the world. We must
   obey him when his service is most painful and cross to our humours;
   therefore he bids us sit down and count the charges: Luke xiv. 28, 29,
   For which of you intending to build a tower, sits not down first and
   counteth the cost, whether he have sufficient to finish it? lest haply
   after he hath laid the foundation, and is not able to finish it, all
   that behold it begin to mock him.' It is good to consider whether we
   can go on with this warfare or raise up this building, whether we are
   able to obey his strict laws, to renounce our accustomed delights and
   dearest interests, whether we shall endeavour to please God in all
   things, though never so much against our bent and humour; whether we
   will entertain afflictions and persecutions with all joy, if they come
   upon us for Christ's sake. If we flow in wealth, can we live as having
   nothing, and rejoice that God hath made us low? If indeed we have
   nothing, can we be satisfied with the favour of Christ and our
   preferment by grace, use all things not as our own but God's, and be
   guided by Christ in our whole course, and be contented to be anything
   or nothing so we may promote his glory?

   2. Because Christ hath deserved this esteem--(1.) By what he is to us;
   (2.) By what he hath done for us.

   [1.] By what he is to us, more excellent, more necessary, more
   beneficial than all things else.

   (1.) He is more excellent; the rarest contentments of the world are but
   base things to his grace, all as dung and dross to one drachm of grace
   or comfortable experience of the love of God. This world's good things
   are not only uncertain, but vain and empty as to any solid and real
   good, such as is hope toward God and peace of conscience: Job xxvii. 8,
   For what is the hope of the hypocrite when God taketh away his soul?'
   On the other side, Christ is incomparably more excellent: If thou
   knewest the gift,' John iv. 10; If thou hast tasted that the Lord is
   gracious,' 1 Peter ii. 3. All the world could not keep you from him.

   (2.) Christ is more necessary, for the soul cometh to him under a deep
   want and broken-hearted sense of misery. If we want and lose the world,
   God can easily supply it to us, or give us more than this; and he will
   save us at last without these things. To want clothing or food is not
   so bad as to want grace; and to be exposed to temporal ruin is not so
   great a danger as to be obnoxious to eternal flames.

   (3.) More beneficial to a poor guilty sinner; in him alone true peace
   and happiness is to be found: 1 Cor. i. 30, But of him are ye in Christ
   Jesus, who of God is made unto us wisdom, and righteousness, and
   sanctification, and redemption.' Therefore trample upon all things
   rather than offend God and lose a saviour, and come short of his grace.

   [2.] Consider what he hath done for us. Christ requireth not so much at
   our hands as he himself hath voluntarily performed, and that for our
   sakes; he pleased not himself that he might promote the glory of God
   and our salvation: He became poor, that we through his poverty might be
   made rich,' 2 Cor. viii. 9; He was obedient to death, even the death of
   the cross,' Phil. ii. 7; Made sin for us, that we might be made the
   righteousness of God in him,' 2 Cor. v. 21; Made a curse for us, that
   we might have the blessing,' Gal. iii. 13. Doth he require so much of
   us? Surely those who would have benefit by Christ must imitate him: 1
   Peter iv. 1, Forasmuch as Christ hath suffered for us in the flesh, arm
   yourselves likewise with the same mind.' It is grievous to the flesh to
   be crossed, but he hath suffered great sorrows. How can we manifest our
   thankfulness to him who by these bitter sufferings hath procured pardon
   of sins and eternal life for us?

   Use. Is to press us to reflect upon ourselves. Have we such an esteem
   of Christ as to count all things but loss and dung, and to be ready to
   forsake all for his sake? It is a temper essential to christianity. A
   man's heart is not sincere to Christ unless he doth prefer him before
   all the world. Now this esteem will show itself by these things--

   1. In labouring to get Christ above all, and with the hazard of all;
   this must be the prime care: Mat. vi. 33, First seek the kingdom of God
   and his righteousness;' Ps. xxvii. 4, One thing have I desired of the
   Lord, that will I seek after, that I may dwell in the house of the Lord
   all the days of my life, to behold the beauty of the Lord.' And it must
   be carried on whatever it cost us; the bargain will abundantly
   recompense the charges we are at: Mat. xiii. 45, 46, The kingdom of
   heaven is like a merchant-man seeking goodly pearls; and when he hath
   found one pearl of great price, he sold all he had and bought it;'
   Prov. iv. 7, Wisdom is the principal thing, therefore get wisdom and
   with all thy gettings get understanding.' Every man is in the pursuit
   of happiness; it lieth only in communion with God by Christ. This must
   be minded whatever is neglected. Now how few have this care to get
   Christ above all! Their time and labour is laid out upon unsatisfying
   vanities; if they may be rich, if they may live a life of pomp and
   ease, this taketh up their minds. But if indeed this be the business
   you look after, to be acquainted with God, to have an interest in
   Christ, and you are still attending upon this work as the great
   business of your lives, you may take comfort you have got that
   disposition which is essential to christianity.

   2. A care in keeping Christ above all; superlative love shows itself in
   this, in a chariness and tenderness of your interest in Christ above
   all things which are dearest to you. He is your life, Gal. ii. 20, your
   strength, 1 John iv. 4, your blessedness, Col. i. 27. Now, then, if you
   keep your beloved as a bundle of myrrh, or, in plainer terms, if he
   constantly dwell in your hearts by faith, Eph. iii. 17, and you keep up
   an habitual dependence upon him, and a constant love to him as to your
   life, peace, and joy, and are loath to put your comforts to hazard for
   a little carnal satisfaction, surely then Christ is all in all to you.
   But when you are careless, and mind not how the spiritual life is
   obstructed, are not so chary of your respects to your Redeemer, who is
   so necessary for you, it is time to look about you, and say, Have I the
   spirit of the gospel? is Christ so dear and precious to me as he ought
   to be?

   3. Grief for losing Christ above all. Love is seen in delighting in his
   presence and mourning for his absence: Mat. ix. 15, When the bridegroom
   is taken away, then shall they mourn.' Many times by our sin and folly
   we lose the comforts of his presence, the quickening influences of his
   grace. Now if you take occasion by every sin to renew the sense of the
   want of Christ, and keep his room warm for him till he return again, by
   your longings and lamentings after him, this discovers this temper and
   frame of heart. Certainly it is a great part of a christian's work to
   observe the accesses and recesses of the Spirit; for the retiring of
   the Spirit is a great punishment of sin, as its continuance is a
   benefit to be prized above all the world. David was deeply afflicted
   with the one: Ps. li. 10-12, Create in me a clean heart, O God; renew a
   right spirit within me: cast me not away from thy presence, and take
   not thy Holy Spirit from me,' &c. No judgment to be dreaded and
   lamented as the grieving of the Holy Spirit, Eph. iv. 30. But when men
   are stupid, and never mind whether the Spirit of Christ go or come,
   surely these have not the heart of christians. Now this holdeth good in
   cases without us, when Christ's interest riseth or falls, to be
   affected with joy or grief: 1 Sam. iv. 20-22, The women that stood by
   her said, Fear not, for thou hast borne a son. But she answered not,
   neither did she regard it. And she named the child Ichabod, saying, The
   glory is departed from Israel,' &c. Though a son was born, she regarded
   it not; though she had lost a father and a husband, yet the ark of God
   is taken, and the glory departed from Israel. The ark was a type of
   Christ, and one of the highest mysteries of their religion. Are we thus
   affected with the dishonour done to Christ's name? do you rejoice when
   his gospel flourisheth and prevaileth? All this floweth from the same
   spirit.

   4. By delighting in him and the testimonies of his love above all
   things: Cant. i. 4, We will be glad and rejoice in thee; we will
   remember thy loves more than wine.' The choicest contentments of the
   flesh are not so comfortable and satisfying as Christ's love, the joy
   which results from thence is unspeakable and glorious, 1 Peter i. 8,
   better felt than uttered. The strength of it is seen in that it can
   keep itself alive when all outward fuel and matter of comfort faileth.

   5. By loving other things for Christ's sake, everything that hath the
   stamp of Christ is honourable and precious. His ordinances, because
   Christ is to be found there: Ps. xxvi. 8, I love the place where thine
   honour dwelleth.' His ministers, as they have authority from him to
   treat with sinners about the greatest matters on earth: Phil. ii. 29,
   Receive him therefore in the Lord with all gladness, and hold such in
   reputation.' They bring the Lord's message to the soul: 1 John v. 1,
   Whosoever believeth that Jesus is the Christ, is born of God; and every
   one that loveth him that begat, loveth him also that is begotten.' So
   in order to Christ, valuing all things more or less as they bring us
   nearer to Christ.

   6. By seeking his honour, glory, and praise more than our own
   interests. They do not live to themselves; having fixed their end, they
   take their way as they find it: Phil. i. 20, 21, Christ shall be
   magnified in my body, whether it be by life or death; for to me to live
   is Christ, and to die is gain.' The scope, end, and business of their
   living is to honour Christ. They are contented to decrease, so Christ
   may increase.

   7. Things dishonourable are made honourable: Heb. xi. 26, Esteeming the
   reproaches of Christ greater riches than the treasures of Egypt;' Acts
   v. 41, Rejoicing that they were counted worthy to suffer shame and
   reproach for his name.' The more the world despiseth him, the more they
   prize and worship him. The wise men worshipped him when in a stable.
   Joseph of Arimathea owned him at the lowest, when he had suffered an
   ignominious death. It is no great matter to own that which is of public
   esteem; and now Christ is everywhere received, it is easy to make a
   general profession of his name.
     __________________________________________________________________

   [1] Qu. postfer,' or some such word?--ED.
     __________________________________________________________________

SERMON III.

   Yea, doubtless, and I count all things but loss for the excellency of
   the knowledge of Christ Jesus my Lord.--Phil. iii. 8.

   THIS is the first end or reason why he contemned all things. There are
   three propositions in the words--

   1. That the knowledge of Christ is so excellent, that a gracious heart
   counteth all things dung and loss rather than miss it.

   2. That Christ Jesus must be known as the Lord.

   3. That there should be some application when we consider Christ or
   address ourselves to him.

   I. For the first point, that the knowledge of Christ is so excellent
   that a gracious heart counteth all things dung and loss rather than
   miss it--(1.) What knowledge he speaketh of; (2.) Why it is so prized.

   First, What knowledge he speaketh of. Knowledge is twofold--(1.) A bare
   speculative knowledge; (2.) Affective and saving.

   1. For the first, this is a privilege, to know Christ. It is a mystery
   hidden from ages, and it is hidden from a great part of the world unto
   this day. Therefore the bare naked knowledge and contemplation o Christ
   is a great mystery, is a great privilege. Angels desire to pry into it:
   1 Peter i. 12, Which things the angels desire to look into.' Have
   higher apprehensions of God by the revelation of this mystery to the
   church: Eph. iii. 10, To the intent that now unto the principalities
   and powers in heavenly places, might be known by the church the
   manifold wisdom of God.' But yet if we content ourselves with this
   general speculative knowledge of Christ, we may perish eternally. As
   the old world saw an ark built before them, with vast expense and
   charge, but whilst they entered not into it themselves, they were
   drowned in the flood. The light of the gospel shineth in the world, but
   if the darkness comprehendeth it not, but men love darkness more than
   light, their condemnation is the greater, John iii. 19. Certainly this
   speculative knowledge is not here meant, but an applicative knowledge:
   My Lord,' an operative and effectual knowledge; for he presently
   addeth, That I may gain Christ,' an experimental knowledge; for ver.
   10, he explaineth himself, That I may know him, and the power of his
   resurrection.'

   2. A saving knowledge, such as is accompanied with faith, love, and
   obedience. There is memorative knowledge, such as children have,
   whereby the field of memory is planted with the seeds of knowledge, so
   as they are able to speak of God and Christ by rote; and opinionative
   knowledge, by which men are orthodox in judgment, and can dispute for
   the truth; but wisdom entereth not upon the heart, as it is Prov. ii.
   10. They have a form of godliness, but not the power, a naked model of
   gospel truth: 2 Tim. iii. 5, Having a form of godliness, but denying
   the power thereof.' But there is, besides this, a saving knowledge,
   such as is accompanied with faith, love, and obedience.

   [1.] With faith, which is a certain knowledge and persuasion of the
   truth of our redemption by Christ upon sufficient evidence, so as we
   may venture our souls and all our interests in his hands: John vi. 69,
   And we believe, and are sure that thou art the Christ, the Son of the
   living God;' Acts ii. 36, Therefore let all the house of Israel know
   assuredly that God hath made the same Jesus whom ye have crucified both
   Lord and Christ;' John xvii. 8, And have known surely that I came out
   from thee.' So in many other places faith is expressed by knowledge; as
   concerning the future recompenses: Rom. viii. 28, And we know that all
   things work together for good to them, that love God;' 1 John iii. 2,
   But we know that when he shall appear, we shall be like him, for we
   shall see him as he is;' 2 Cor. v. 1, For we know that if our earthly
   house of this tabernacle were dissolved, we have a building of God, a
   house not made with hands, eternal in the heavens.' Faith goeth not
   upon hearsay or the tradition of man; it consists not in some light
   credulity or some loose and wavering conjectures, but is a certain
   knowledge of the truth concerning Christ's person and offices, and the
   glorious things purchased thereby, called the Assurance of
   understanding,' Col. ii. 2. Faith addeth certainty and efficacy.

   [2.] It is a knowledge accompanied with esteem and love. We never know
   God in Christ as we ought to know him unless we love him as well as
   know him: 1 Cor. viii. 2, And if any man think he knoweth anything, he
   knoweth nothing yet as he ought to know.' A gracious heart seeth more
   beauty and excellency in Christ than in all the world. This is the true
   knowledge of Christ, to know him, and prize him, and embrace him as our
   Lord and Saviour, and prefer him above all things; to prize him more
   than all my goods, more than all my friends, yea, more than myself.
   This appreciative knowledge is that which is here spoken of, and is the
   fruit of certain persuasion: Heb. xi. 13, And being persuaded of them,
   they embraced them.'

   [3.] When we know him so as to obey him. In this sense we know no more
   than we practise: 1 John ii. 4, He that saith, I know him, and keepeth
   not his commandments, is a liar, and the truth is not in him.' He
   prattleth of God, but doth not know God. It is a falsehood, cum
   intentione fallendi. A lie is a falsehood with an intention to deceive;
   he goeth about to deceive himself and others: Jer. xxii.

   16, He judged the cause of the poor and needy; was not this to know me,
   saith the Lord?' Our actions give us a better image of our opinions and
   thoughts than our words, as being more deliberate, and proceeding from
   the principles we have laid up in our hearts, and chosen to live by;
   which is to be observed against those that seem to know Christ, but yet
   have but dead and cold opinions about him and the mystery of his
   redemption.

   Secondly, Why is this knowledge so prized? The reasons are taken from
   the object and the subject, what is prized, and who prizeth. The
   knowledge of Christ is to be valued in itself, but the temper of a
   gracious spirit is such that they must needs prize it.

   1. The knowledge of Christ is valuable in itself; it is better than all
   other knowledge.

   [1.] From the author, which is the Spirit of God: Mat. xvi. 16, 17, And
   Simon Peter answered and said, Thou art Christ, the Son of the living
   God. And Jesus answered and said unto him, Blessed art thou, Simon
   Barjona; for flesh and blood hath not revealed it unto thee, but my
   Farther which is in heaven.' All that truly own Christ are taught of
   God: John vi. 45, They shall all be taught of God; every man therefore
   that hath heard and learned of the Father, cometh to me;' and again,
   The unction teacheth you all things,' 1 John ii. 20. Now to have the
   enlightening and sanctifying Spirit is a great privilege and mark of
   favour which God puts upon us. It is a greater argument of God's
   friendship than to give you wealth and honour: Prov. iii. 31-33, Envy
   not the oppressor, and choose none of. his ways. The froward is
   abomination to the Lord, but his secret is with the righteous. The
   curse of the Lord is in the house of the wicked, but he blesseth the
   habitation of the just.' Many are kept low and bare under the frowns
   and power of insulting adversaries. You cannot therefore say that God
   hateth you and loveth them. If God hath given you the saving knowledge
   of himself and his Christ, this is certainly a greater token of his
   love, and you should prize this above all other things. He dignified
   you above those that want it, though they excel in power and pomp of
   living, and are able to oppress you by it. Again, it is an argument of
   his favour to you above the rabble of nominal christians: John xv. 15,
   But I have called you friends; for all things that I have heard of my
   Father I have made known unto you.' We may have a form of knowledge, or
   a model of truth put into our heads by men, but to know Christ so as to
   believe in him, love him, and obey him, is the special favour which God
   reserveth for his peculiar people.

   [2.] The matter to be known, Christ the Saviour of the world and the
   repairer of the lapsed estate of mankind. We know him under that
   notion. There is in him a matchless excellency and sufficiency to do us
   good. This is enough to take up all our thoughts: 1 Cor. ii. 2, I have
   determined to know nothing amongst you, but Jesus Christ, and him
   crucified.' This is the most comfortable knowledge in the world if we
   consider--(1.) Our deep necessity; (2.) His all-sufficiency.

   (1.) Our deep and absolute necessity of a saviour to reconcile us to
   God, being Enemies to him in our minds by evil works,' Col. i. 21. To
   renew our natures, being carnal, and sinful, and unable to help
   ourselves: Job xiv. 4, Who can bring a clean thing out of an unclean?
   not one.' The work would cease for ever if a saviour were not revealed
   to restore lapsed mankind, to vanquish and conquer our enemies, being
   so weak and impotent, and taken captive by Satan at his will and
   pleasure,' 2 Tim. ii. 26. To free us from hell, which we had deserved,
   and to bring us to happiness, which we had not deserved; which only the
   Son of God could do, who died, the just for the unjust, to deliver us
   from wrath to come,' 1 Thes. i. 10, and bring us to God. Surely to
   those that are sensible of their necessity what can be more sweet and
   precious? Hungry consciences will prize the bread of life. To those who
   lie in tears and anguish of soul through the feelings of sin and the
   fears of the wrath of God, nothing can be sweeter than to hear of their
   acceptance in the Beloved, and reconciliation with God by Christ. What
   have we else to answer against all the terrors of the law and the
   accusations of conscience, or to comfort us against the remembrance of
   our approaching misery, than redemption by Christ? yea, what to allay
   our present sorrows and trouble about a naughty heart, an opposite
   world, and a tempting devil, but the remembrance of the captain of our
   salvation, who hath undertaken to bring us to God, and make us perfect
   through suffering? Heb. ii. 10, For it became him for whom are all
   things, and by whom are all things, in bringing many sons unto glory,
   to make the captain of their salvation perfect through suffering.'

   (2.) His sufficiency to do us good. There is the blood of God to be a
   ransom for our souls: Acts xx. 28, Take heed unto yourselves, and to
   all the flock over which the Holy Ghost hath made you overseers, to
   feed the church of God, which he hath purchased with his own blood.'
   And so to make our peace with God: Col. i. 20, Having made peace;
   through the blood of his cross, to reconcile all things to himself,
   whether they be things on earth, or things in heaven.' The Spirit of
   God to renew and heal our natures, Shed upon us abundantly through
   Jesus Christ our Lord,' Titus iii. 5, 6. The captain of our salvation,'
   to conquer our enemies: Heb. ii. 10, Christ in us' the pledge of our
   hopes and joys, and the root of everlasting blessedness: Col. i. 27,
   Christ in you the hope of glory.' Surely if we have the eternal Son of
   God from whom to fetch our daily supplies and our daily delight, we
   must needs be well provided for, so that the heart of trouble is
   broken. This is a sufficient remedy against all our fears and sorrows.

   [3.] The effect of this knowledge. It is a renewing and transforming
   knowledge. It impresseth the image of God upon our hearts: Col. iii.
   10, And have put on the new man, which is renewed in knowledge after
   the image of him that created him;' 2 Cor. iii. 18, But we all with
   open face, beholding as in a glass the glory of the Lord, are changed
   into the same image, from glory to glory, even as by the Spirit of the
   Lord.' Others can talk of God and Christ, but you resemble him, and are
   changed into his likeness. When sight is perfect, your conformity will
   be greater: 1 John iii. 2, But we know that when he shall appear, we
   shall be like him, for we shall see him as he is,' But now it leaveth
   some impress of God upon the soul, it maketh you more like him, and
   amiable in his sight.

   2. The subjects who thus esteem the knowledge of Christ, their minds
   and hearts are changed.

   [1.] Their minds. It is a special privilege promised in the new
   covenant: Jer. xxxi. 34, For they shall all know me, from the least of
   them to the greatest of them, saith the Lord;' Jer. xxiv. 7, I will
   give them an heart to know me, that I am the Lord.' Now by this new
   covenant knowledge they have a spirit of discerning. In discerning
   there is comparing, differencing, esteeming, choosing. Their minds are
   awakened; they do compare what they lose and what they gain; on the one
   side, worldly things are short and uncertain, and which cannot satisfy
   the heart of man, or if they could satisfy his desires, they cannot
   give rest to the conscience. That is the trial, rest for souls: Jer.
   vi. 16, Thus saith the Lord, Stand ye in the ways and see, and ask for
   the old paths, where is the good way? and walk therein, and ye shall
   find rest for your souls.' That is not to be found in the world: Isa.
   lv. 2, Wherefore do ye spend money for that which is not bread, and
   your labour for that which satisfieth not?' Let conscience be once
   awakened with the sense of sin and fear of wrath, it can find nothing
   in the world to pacify it; but in Christ it may: Mat. xi. 28, 29, Come
   unto me, all ye that labour and are heavy laden, and I will give you
   rest. Take my yoke upon you, and learn of me; for I am meek and lowly
   in heart: and you shall find rest for your souls.' They prefer good or
   discern bad things: Rom. viii. 18, For I reckon that the sufferings of
   this present time are not worthy to be compared with the glory that
   shall be revealed in us.' Good things: 2 Cor. iv. 17, For our light
   affliction, which is but for a moment, worketh for us a far more
   exceeding and eternal weight of glory.' They esteem and choose: Heb.
   xi. 25, 26, Choosing rather to suffer affliction with the people of
   God, than to enjoy the pleasures of sin for a season; esteeming the
   reproach of Christ greater riches than the treasures in Egypt.'

   [2.] Their hearts are turned as well as their minds convinced. These
   things do not suit with their scope and end, which is to please and
   enjoy God: 2 Cor. v. 9, 10, Wherefore we labour, that, whether present
   or absent, we may be accepted of him. For we must all appear before the
   judgment-seat of Christ, that every one may receive the things done in
   the body, according to that he hath done, whether it be good or bad.'

   Use 1. Of reproof--

   1. To those who study to know all things else but Jesus Christ. There
   is no sap or savour to them in this knowledge. They would know the
   course of nature by philosophy, the affairs of the world by history. We
   condemn not this knowledge simply, but if it be with the neglect of the
   knowledge of Christ, alas! it is folly rather than wisdom. To know the
   creature without the creator, the history of providence but not the way
   of redemption, the courses of the heavens and not to know how to live
   and dwell in heaven, is not to seek a salve for the great malady we
   contracted by the fall; for ignorance in eternal things is the first
   part of the harm we caught by the fall. This is to heal a cut finger
   and neglect a deadly wound. No secular wisdom can deliver us from the
   wrath of God, nor make us everlastingly happy. The angels, who are the
   spectators, desire to pry into these things; but we, that are the
   parties interested, should be much more concerned to know our misery
   and our remedy, our disease and our cure. If God hath laid out the
   riches of his grace and wisdom to do us good, surely it deserveth our
   best thoughts.

   2. To reprove those that content themselves with a form of knowledge:
   Rom. ii. 20, Thou hast the form of knowledge, and of the truth in the
   law.' No; it must be a practical and experimental knowledge: That we
   may know him, and the power of his resurrection.' Most of christianity
   is not only to be believed, but felt. It is set forth not only by
   sight, but taste: 1 Peter ii. 3, If so be ye have tasted that the Lord
   is gracious;' Phil. i. 9, And this I pray, that your love may abound
   yet more and more in knowledge and in all judgment,' aisthe'sei, in all
   sense. Otherwise you know Christ, and are never the better for him;
   like the nobleman at Samaria, that saw the plenty, but could not taste
   of it. They hear of a mighty Christ, but feel nothing. Experience is
   the best seal and confirmation: John xvii. 17, Sanctify them by the
   truth; thy word is truth;' and chap. i. 32, John bare record, saying, I
   saw the Spirit descending from heaven like a dove, and it abode upon
   him.' The testimony of Christ confirmed in us: 1 John v. 10, He that
   believeth on the Son of God hath the witness in himself.' This is
   knowing the grace of God in truth,' as it is Col. i. 6, when we have
   tasted of the sweetness of the promise, pardon of sin, peace with God,
   and hopes of glory. Optima demonstratio est a sensibus, the best proof
   is from the senses. Others know it by hearsay, conceits, and
   imagination. Again, practical knowledge is for use and practice, not
   for idle speculation. The apostle speaketh of some that are barren and
   unfruitful in the knowledge of Christ,' 2 Peter i. 8. Their
   christianity serveth them to talk well, and stuffeth their minds with
   high notions, but they are not thereby made ready to obedience, and
   prone and forward to please God: 1 Chron. xxviii. 9, And thou Solomon,
   my son, know thou the God of thy fathers, and serve him with a perfect
   heart and a willing mind, all the days of thy life.'

   Use 2. Let this be our main study, to know Christ, and to know him as
   we ought to know him, by the light of the Spirit, in a way of faith,
   love, and obedience. How hard do many carnal persons study to know the
   mysteries of nature! and should not we use the means of praying,
   reading, hearing, that we may know Christ, begging for the Spirit of
   wisdom and revelation? Here consider--

   1. The necessity. You must know Christ before you can believe in him: 2
   Tim. i. 12, I know whom I have believed.' You must know him before you
   can love him: John iv. 10, If thou knewest the gift of God.' We must
   know him before we can obey him: Prov. xix. 2, Also that the soul be
   without knowledge is not good;' John xiv. 21, He that hath my
   commandments, and keepeth them, he it is that loveth me.'

   2. It is pleasant: Ps. xix. 8, The statutes of the Lord are right,
   rejoicing the heart; the commandments of the Lord are pure,
   enlightening the eyes.' Light is pleasant to the eye, so it is to the
   eye of the mind: Prov. xxiv. 13, 14, My son, eat thou honey, because it
   is sweet, and the honeycomb, which is sweet to thy taste; so shall the
   knowledge of wisdom be unto thy soul when thou hast found it.' Every
   faculty hath its oblectation; as the will, in adhering to God;
   conscience, in feeling God's love; so the understanding in the view of
   truth. Oh, what is the knowledge of Christ, so suitable to our
   necessities, so ready to relieve them, to have a taste that the Lord is
   gracious!

   3. It is profitable. Its use commendeth it. Curiosities and need less
   speculations we can well spare; that is a knowledge occasioneth more
   pain than pleasure. To have the mind stuffed with needless notions is
   but a burden, not a perfection; but this maketh us wise to salvation,
   and therefore doth most concern us. For what is more comfortable than
   salvation? John xvii. 3, This is life eternal, that they might know
   thee the only true God, and Jesus Christ whom thou hast sent.' We begin
   our everlasting happiness, which consists in the vision of God, when we
   begin to know him and his Christ. Now if we would have this knowledge,
   and esteem this knowledge, think often, and by serious awakening
   thoughts, of the necessity thou hast of Christ: Mat. xi. 28, Come unto
   me, all ye that labour and are heavy laden, and I will give you rest.'
   His all-sufficiency to do thee good by virtue of his double office:
   Heb. iii. 1, Consider the apostle and high priest of our profession,
   the Lord Jesus Christ.'

   Use 3. Bless God that he hath given thee this knowledge, this excellent
   knowledge of Jesus Christ, and do not murmur though he hath denied you
   other things.

   1. Remember how it excelleth all other gifts. All your wants and losses
   are nothing to that free grace which he hath showed you and bestowed
   upon you: Eyes to see your teachers,' Isa. xxx. 20. As it is sinful
   security to be sensible of bodily wants and senseless of spiritual, so
   it is sinful unthankfulness to take notice of bodily wants, and not to
   acknowledge this great benefit. The Lord hath dealt bountifully with
   thee if he hath given thee the knowledge of his Christ, whatever he
   denieth thee.

   2. Remember how a true value and esteem of Christ lesseneth all other
   things. As the light of the sun obscureth the stars, so all worldly
   things grow unsavoury and lose their relish where this true light
   prevaileth. The taste of carnal pleasures is marred, the love of the
   world decreaseth, and the pleasures of sin become bitter to the soul,
   which is the true sign of our having received the saving knowledge of
   Christ. He is so great that he lesseneth all other things to us. The
   soul seeth so much worth and suitableness in him to all our
   necessities, and doth so love and esteem him, that it accounteth all
   things most vile and base in comparison of him, and is willing for his
   sake to want or lose the rarest contents the world can give, and suffer
   the greatest evils the devil or man can inflict upon us.

   II. Second point. That Jesus Christ must be known as the Lord. So must
   we preach him, and so must you receive him: 2 Cor. iv. 5, We preach not
   ourselves, but Jesus Christ the Lord;' Col. ii. 8, If you have received
   Christ Jesus the Lord, so walk in him.' Let us see--

   1. What this lordship of Christ is; it is that novum jus dominii, et
   novum jus imperii, that new right of propriety and government over all
   men which Christ now hath, as being the sovereign of the world.

   Concerning it observe three things--

   [1.] It is superadded to the former sovereignty and dominion which the
   Father, Son, and Holy Ghost had as creator. This new dominion and
   sovereignty is not destructive of the former, but accumulative; it did
   not abolish the power acquired by the creation, for that continueth
   still, and will continue whilst man receiveth his being from God by
   creation, and the continuance of his being by preservation; this
   therefore is superadded to the former by the new title of redeemer; for
   he is lord, not as creator, but as redeemer: Rev. v. 12, Worthy is the
   Lamb that was slain to receive power, and riches, and wisdom, and
   strength, and honour, and glory, and blessing.'

   [2.] This office of lord is derivative, and cannot be supreme, but
   subordinate. Though this office be the greatest and highest that ever
   was, above all angels and creatures, next unto God, therefore Christ's
   place upon his investiture and solemn inauguration was at the right
   hand of the eternal throne of God, yet it is derived from God, and
   referred to him. Derived from God; for he is, as mediator, made Lord,
   and this power was given to him: Mat. xxviii. 18, All power is given to
   me in heaven and earth;' John xvii. 2, Thou hast given him power over
   all flesh, that he should give eternal life to as many as thou hast
   given him.' God hath made God-man the supreme prince and head of the
   church, that he might dispense salvation upon his own terms, and his
   doctrine and faith be embraced by all nations in the world. Here is a
   new power, new government, and new laws, which shall be the rule of
   man's duty and God's judgment. It is referred and subordinated to God:
   Phil. ii. 11, And that every tongue should confess that Jesus Christ is
   Lord, to the glory of God the Father.' The supreme right of governing
   is still in God, and subjection to him is not vacated, but established
   and reserved.

   [3.] This lordship and dominion which the Redeemer is possessed of is
   comfortable and beneficial to us; and the end of it is to effect man's
   cure and recovery. God had a full right to govern us, which could not
   be vacated by our sin; and it was so great that it cannot be greater;
   yet it was not comfortable to us. It was but such a right as a prince
   hath over rebels to punish them. We renounced God's ser vice, and that
   interest which we had in his gracious protection as our Lord; therefore
   was this new interest set afoot to save and recover fallen man, that
   God might have such an interest in us as might be comfortable to us. So
   lordship and government is spoken of in scripture as medicinal and
   restorative, to reduce man to the obedience of God that made him: Acts
   x. 36, Preaching peace by Jesus Christ, who is Lord of all.' It is such
   a lordship as conduceth to make peace between God and man, that we may
   enjoy his favour and live in his obedience: Acts v. 31, He hath exalted
   him to be a prince and saviour, to give repentance and remission of
   sins.' This new lord hath made a new law of grace, which is lex
   remedians, a remedying law, which is propounded as a remedy for the
   recovering and restoring of the lapsed world of mankind to the grace
   and favour of God, granting thereby free pardon, and a right to
   blessedness to all that sincerely repent and believe in him; but
   sentencing them anew to death who will not embrace him, John iii.
   16-18; all which considerations do mightily enforce obedience. It is a
   beneficial law; it is a remedying law. They are peremptorily concluded
   under everlasting death who will not submit to it; namely, as the old
   sentence is bound more upon us, and ratified by a new curse.

   2. How this right of lordship and empire accrueth to him? I
   answer--Partly by his purchase. This was that Christ aimed at in his
   death: Rom. xiv. 9, For to this end Christ both died, and rose again,
   and revived, that he might be Lord both of the dead and living.' It was
   the fruit and consequent of the humiliation of the Son of God. And
   partly by the grant of God: Acts ii. 36, God hath made this Jesus, whom
   ye have crucified, both Lord and Christ.' Made,' that is, appointed or
   ordained.

   3. How we come to be concerned in this lordship, or are related to him?
   I answer--By our voluntary consent, acknowledging him to be Lord, and
   submitting ourselves to him as the Son of God and our sovereign: He is
   thy Lord; worship thou him,' Ps. xlv. 11. There is a passive subjection
   and voluntary submission.

   [1.] A passive subjection; so all creatures at all times are under the
   power of the Son of God and our redeemer; and amongst the rest, the
   devils themselves, though revolters and rebels, are not exempted from
   this dominion; and he hath a ministry and service for them to do as
   well as for the good angels. So at the name of Jesus every knee shall
   bow, whether of things in heaven, or things on earth, or things under
   the earth,' Phil. ii. 10.

   [2.] We are under his dominion by voluntary submission. Those only are
   subjects, and admitted into this kingdom, who willingly give up
   themselves to God the Redeemer, that they may be saved upon his terms,
   and in the way he hath appointed: 2 Cor. viii. 5, They first gave their
   ownselves to the Lord.' So that the devils and wicked men are his
   against their wills; but all Christ's people are his by their own
   consent, to be guided and ordered by him. Well, then, all that have not
   subjected themselves to God as redeemer are strangers at least, if not
   enemies.

   4. The next thing I shall speak of is both the privileges and
   immunities on the one hand; secondly, the duties on the other, of those
   who are subjects to this Lord.

   [1.] Their privileges and immunities are great. Their immunities are
   freedom from the curse and rigour of the law: Gal. v. 18, Ye are not
   under the law.' From the guilt of sin: Col. i. 13, 14, Who hath
   delivered us from the power of darkness, and translated us into the
   kingdom of his dear Son; in whom we have redemption through his blood,
   the forgiveness of sin.' We do not actually partake of the privileges
   of Christ's kingdom till we are first his subjects. Christ and his
   people are an opposite state to the devil and his instruments. While we
   are under the opposite power, we belong not to Christ; the privileges
   of his kingdom belong not to us. But as soon as translated, and put
   into another state, then presently we partake of the privilege of
   remission of sins; so from the flames of hell: 1 Thes. i. 10, Even
   Jesus, who hath delivered us from wrath to come.' Privileges positive;
   grace and glory. We enter as subjects into this kingdom, that we may be
   reconciled to God, and renewed and fitted to serve and enjoy him. This
   Christ doth by degrees. He fits us to serve him now by putting his laws
   into our hearts and minds,' Heb. viii. 10, or giving us repentance; and
   doth prepare us for the full enjoyment of God more and more. Christ
   doth not immediately effect our deliverance, but bringeth us into the
   kingdom of grace first, that he may perfect our cure there, that after
   we have for a while resisted the devil, and approved our fidelity to
   him, we may have an inheritance among the sanctified, Acts xxvi. 18;
   and so he may deliver us into the kingdom of glory, when the devil and
   his instruments shall be cast into hell.

   [2.] The duties. The notion of the Lord doth call for duty and
   obedience, and it is our part to obey: Heb. v. 9, He became the author
   of salvation to them that obey him.' Our obedience is the best
   testimony of our subjection to him. This is to be pressed, because the
   carnal world is usually guilty of a double injury to Christ; one is,
   that they seem to like him as a saviour, but refuse him as a lord,
   whereas Christ is not only a saviour to bless, but a lord to rule and
   command. These two things must not be divided. But some catch at
   comforts but neglect duty. Certainly a libertine, yokeless spirit is
   very natural to us: Ps. xii. 4, Who is lord over us?' The world
   sticketh at Christ's authority: Luke xix. 14, We will not have this man
   to rule over us.' His laws, and restraints of repentance, faith, and
   obedience are their great burden: Ps. ii. 3, Let us break their bands
   asunder, and cast away their cords from us.' If he will come as a
   saviour, he shall be welcome; but we cannot endure he should be chief.
   The greatest part of the world is libertine, if not in opinion, yet in
   practice. They would not be under command. He might have customers more
   than enough for his benefits, but they look upon self-denial,
   mortification, and strict walking as harsh and severe. If we love
   privileges we must not decline duties: Hosea x. 11, Ephraim is a heifer
   not taught, that loveth to tread out the corn,' but will not break the
   clods. The mouth of the ox was not to be muzzled that trod out the
   corn. In short, Christ is the head of the church,' as well as the
   saviour of the body,' Eph. v. 23. You must give him obedience as well
   as apply his benefits. Where he is a saviour, he will be prince and
   lord too. Many carry it so as if they would have Christ to redeem them,
   but Satan to rule and govern them. Christ must heal their consciences,
   but the world hath their affections. No; if thou hast no care to obey
   him as a lord, thy esteem of him is but imaginary, thy knowledge is but
   partial, thy application of him unsound. The other injury is, that if
   he will accept of an empty title, and some superficial compliments and
   observances, he shall have enough of that, and be called Lord oft
   enough; but there must be a thorough subjection, to do his strict and
   spiritual duties: Luke vi. 46, Why call ye me Lord, and do not the
   things which I say?' It is a mockage to call him Lord and not do the
   things which he hath commanded. This is disclaimed: Mat. vii. 21, Not
   every one that saith unto me, Lord, Lord, shall enter into heaven, but
   he that doeth the will of my Father which is in heaven.' By the will of
   my Father' is meant the whole duty we owe to God; for this is not made
   void by Christ, but established upon better terms.

   Use. To persuade us to own Christ as a lord. All is in his hands; he
   hath potestatem vitae et necis, power of life and death: James iv. 12,
   There is one lawgiver, who is able to save and to destroy.' He hath
   absolute power to dispose and state the terms of salvation and
   damnation: John xvii. 2, Thou hast given him power over all flesh, to
   give eternal life to as many as thou hast given him.'

   1. Let us enter into the state of subjects, servants, and vassals to
   him, by renouncing the devil, the world, and the flesh, who were once
   our old lords, but were indeed our enemies. As the people said, Isa.
   xxvi. 13, Other lords besides thee have had dominion over us.' These
   must be dispossessed before Christ can take the throne. With godly
   sorrow and detestation let us throw off these things, resolving no more
   to hearken to Satan's temptations; to grow more dead to the vanities
   and pleasures of the world, and to tame and subdue our own flesh.
   Engage yourselves to God the Father, Son, and Holy Ghost, as your God,
   as your Lord and happiness, returning by Christ through the Spirit to
   the love and obedience of your creator, and depending upon him for the
   effects of his love to you. You see his readiness to help poor wretches
   liable to eternal wrath, and to make them eternally blessed with this
   glory. We enter ourselves subjects to this sovereign Lord, that we may
   enjoy the rights and privileges of his kingdom.

   2. Be not subjects only by mime and profession, as many are, and by
   their ignorance, unbelief, and disobedience are little better than
   heathens and aliens. We must not be partial subjects, to obey in some
   measure. No; you must walk worthy of the Lord unto all pleasing,' Col.
   i. 10. Of the Lord,' that is, the Lord Christ. We must love him, and
   serve him, and study to please him in all things, not in a few only,
   which are not cross to our interests and wills, but we must give him an
   entire universal obedience to all his laws.
     __________________________________________________________________

SERMON IV.

   That I may win Christ.--Phil. iii. 8.

   THIRD point. That there should be some application when we consider
   Christ and address ourselves to know him. (1.) What is this
   application; (2.) Why.

   I. What is this application.

   I shall give you--(1.) Some distinctions; (2.) Some observations.

   1. Distinctions. There is a twofold application; one that more
   immediately respects comfort, the other duty. The application of
   comfort is when I respect Christ under such a term as implies some
   privilege to me; that he is my saviour, stood in my room before God,
   bearing my sins, and suffered the wrath of God for me: Gal. ii. 20, Who
   loved me, and gave himself for me.' The application that more
   immediately respects duty is, when I apprehend Christ under such a term
   as inferreth my obligation to duty and obedience; as here he speaketh
   of the knowledge of Christ not only as the Lord, but my Lord: John xx.
   28, My Lord and my God.' Now this application is always necessary, and
   yet questionable. My laying claim to privileges may be disallowed, but
   my obligation to duty is clear and certain.

   2. Another distinction. There is the application of faith and the
   application of assurance.

   [1.] The application of faith is a particular application of Christ and
   the promise to ourselves, so as to excite us to look after the benefits
   and ends for which Christ is appointed. This certainly is necessary for
   all. That which God revealeth I should know for my good: Job v. 27,
   Hear it, and know it for thy good;' Rom. viii. 31, What shall we then
   say to these things?' In this business it is the more necessary,
   because we are concerned both in the merit of the Redeemer and the
   offer of grace in the promise: Acts xiii. 26, To you is the word of
   this salvation sent.' It is a message from God; sent to excite me to
   accept of the remedy offered. It is my duty to make general grace
   particular; as to obey commands moral, so also evangelical. And the
   true nature of faith is an accepting of Christ, to be to me what God
   appointed him to be, and to do for me what God hath appointed him to do
   for poor sinners; suppose, to be prince and saviour, to give repentance
   and remission of sins,' Acts v. 31; for certainly I for my particular
   am to accept of the offered remedy; and since the grace of God hath not
   excepted me, I am not to except myself.

   [2.] The application of assurance is, when I actually determine that my
   own sins are pardoned, that I am adopted into God's family, or that I
   am appointed to eternal glory by Jesus Christ. This cannot be made
   without some sense of our sincerity, because the promises of God
   require a qualification, and performance of duty in the person to whom
   the promises are made. Therefore we cannot be certain of our own
   interest till we have performed the duty and have the qualification. We
   must certainly know that we have performed the duty and are duly
   qualified. On this application the apostle speaketh, 1 John iii. 19,
   Hereby we know that we are of the truth, and shall assure our hearts
   before him.'

   [3.] The application, which concerneth our own interest in privileges
   by Christ, may be either implicit or explicit, dark and reserved, or
   clear and open.

   (1.) Implicit, dark and reserved, when we have not so full a persuasion
   of our good estate, but comfortable encouragements to wait upon God in
   the way of our duty. This is expressed, 1 Tim. i. 15, This is a
   faithful saying, and worthy of all acceptation, that Jesus Christ came
   into the world to save sinners, of whom I am chief.' Believers make a
   shift sometimes to creep into the backdoor of the promise. The general
   proposal of grace on God's part, and serious diligence on ours in
   seeking after it, giveth some hope, though as yet our sincerity be not
   fully witnessed to us, and we have not that sure and firm claim which
   we may have afterwards.

   (2.) More explicit, clear and open. This is expressed in those forms:
   Eph. i. 6, To the praise of his glorious grace, wherein he hath made us
   accepted in the Beloved;' 2 Cor. v. 1, We know that if our earthly
   house of this tabernacle were dissolved, we have a building of God, a
   house not made with hands, eternal in the heavens.' A christian knoweth
   not only where he is, but where he shall be: 2 Tim. v, 8, Henceforth
   there is laid up for me a crown of righteousness, which the Lord, the
   righteous judge, shall give me at that day; and not to me only, but
   unto all them that love his appearing.'

   Secondly, I shall give you some observations.

   1. That the application of faith may be without the application of
   assurance; sometimes they go both together. The application of faith we
   have, and must have, because the promise of pardon to the penitent
   believer is universal, that it includeth you as well as others. God
   offereth pardon and life to you, and you must consent to accept it upon
   his terms; and that Christ may be yours, and you his, to the ends
   propounded in the gospel, you must choose him, and depend upon him as
   the only mediator, resolving to venture your souls and all your hopes
   upon him. You are not christians without it. But it may be all this
   while you do not know that he doth or will own you, because the
   sincerity of faith and love is doubtful to you. Sometimes they go
   together, as when your interest in him and his interest in you is
   clear: Cant. ii. 16, My beloved is mine, and I am his.' Resignation and
   full appropriation here is clear.

   2. The one is necessary, the other is comfortable.

   [1.] The one is necessary. A sound convert, who esteemeth highly of
   this knowledge of Christ, hath no rest in his soul till he doth apply
   Christ; which application is expressed diversely in scripture; some
   times by receiving Christ: John i. 12, To as many as received him, he
   gave power to become the sons of God, to as many as believed on his
   name.' We receive what God offereth; he offereth him to be prince and
   saviour, and we receive him to be a lord to us, a saviour to us, to
   guide us, and bring us in particular to God in the way he hath
   appointed. So it is expressed also by apprehending Christ: Phil, iii.
   12, That I may apprehend that for which also I am apprehended of Christ
   Jesus.' The words of the spouse do explain this: Cant. iii. 4, I held
   him, and would not let him go until I had brought him into my mother's
   house, and into the chamber of her that conceived me.' When we are
   resolved not to give over the pursuit till we find Christ, and get him
   into our hearts, that he may dwell there by faith; choose him, cleave
   constantly to him. Again, this application is expressed by putting on
   the Lord Jesus,' Rom. xiii. 14; Gal. iii. 27, For as many of you as
   have been baptized into Christ, have put on Christ.' By faith we make
   application of Christ to ourselves; and Christ so applied is as close
   and near to us as our garments. So John vi. 56, it is expressed by
   eating his flesh and drinking his blood, He that eateth my flesh and
   drinketh my blood dwelleth in me, and I in him.' He sticketh not so
   close to us as our garments only, but as a part of our substance. The
   seeing of meat, though never so wholesome, doth not nourish, but the
   eating of it; so general grace doth not profit till it be applied. He
   that resigneth up himself to be ruled by Christ is made a member of his
   mystical body, and so there is a mutual in habitation; the same life
   which enlivened Christ enliveneth us.

   [2.] It is comfortable to have a particular interest confirmed to us:
   Job xix. 25, I know that my Redeemer liveth.' A sight of our particular
   interest is attainable, and should be looked after: Gal. ii. 20, He
   loved me, and gave himself for me.' There is a double ground of
   rejoicing--the certainty of God's promise, and the evidence of our own
   sincerity.

   3. That it is a support to us to have the darker way of applying Christ
   and his benefits, when we have not the full certainty that they belong
   to us. This is an encouragement to an humble soul that is willing to
   obey and wait upon God. They are sensible they have as much need of
   Christ as others, for they seek after him as lost and undone without
   him. They have an equal proposal of his grace: The righteousness of God
   is unto all and upon all that believe, and that without difference,'
   Rom. iii. 22. They have an equal obligation to seek after it, for it is
   the common salvation;' 1 John iii. 23, And this is his commandment,
   that we should believe on the name of his Son Jesus Christ;' John vi.
   29, This is the work of God, that ye believe on him whom he hath sent.'
   They are anxious, serious, diligent, and have been kept alive and
   carried on against the oppositions of the flesh and the world, in the
   pursuit of this salvation thus long. If they had been asleep, and the
   good seed had been choked by sensuality, it had been more questionable;
   still the general grace upholdeth you in waiting upon God; you dare not
   give over following hard after God, though you have not met with full
   satisfaction. You are of the generation of them that seek him,' Ps.
   xxiv. 6. Now it is better to be a seeker than a wanderer: Heb. vi.
   10-12, For God is not unrighteous to forget your work and labour of
   love which ye have showed towards his name, in that you have
   ministered, and do minister, unto the saints: and we desire that every
   one of you do show the same diligence to the full assurance of hope
   unto the end; that ye be not slothful, but followers of them who
   through faith and patience inherit the promises.'

   II. I come to show why there should be such an application of Christ.

   1. Because things that nearly concern us do most affect us. The love of
   God to sinners in general doth not so affect me as when I know that he
   loved me, and gave himself for me,' Gal. ii. 20. That is the quickening
   motive to stir us up to the spiritual life; especially when this love
   is shed abroad in our hearts by the Holy Ghost given unto us,' Rom. v.
   5; Eph. i. 13, After ye believed the word of truth, the gospel of your
   salvation.' It is not sufficient to know the gospel to be a doctrine of
   salvation to others, but we must find it to be a doctrine of salvation
   to ourselves in particular, and apply the promises to our own hearts,
   that they may quicken and enliven us to obedience. That doth most stir
   up joy and thankfulness and praise; for still we are affected with
   things as we are concerned in them ourselves.

   2. Without some application there can be no interest or benefit to ns;
   for general grace must some way be made particular, or else it cannot
   profit us; else why are not all justified, all adopted, all saved?
   There is the same merciful God, and the same sufficient Saviour, the
   same gracious covenant. Some apply this grace, others do not. Blood
   shed will not avail, unless it be blood sprinkled: Heb. xii. 24, And to
   the blood of sprinkling, which speaketh better things than the blood of
   Abel.' The making atonement is not effectual to salvation unless the
   atonement be received, owned and applied: Rom. v. 11, We joy in God
   through our Lord Jesus Christ, by whom we have now received the
   atonement.' Christ doth not save at a distance, but as received into
   our hearts; as a plaster doth not heal at a distance till it be ap
   plied to the sore. It is our souls that were wounded, and our souls
   must have the cure. The light that illuminateth must shine into the
   understanding; the life that quickeneth must be in the substance which
   is quickened by it. If the bare discovery of grace, without the
   applying of grace, were enough, the gospel would save all alike, the
   haters and despisers of it as well as those that submit to it.
   Therefore we ourselves must be informed, convinced, and converted by
   it.

   3. The scripture insisteth much upon a personal entering into covenant
   with God; that every one of us should choose God for our sovereign Lord
   and portion, and Christ Jesus for our Redeemer and Saviour, and the
   Holy Ghost for our guide, sanctifier, and comforter. Every one must
   personally engage for himself. As, for instance, it is not enough that
   Christ engage for us as the common surety of all the elect: Heb. vii.
   22, By so much was Jesus made a surety of a better testament.'
   Something he did for us and in our name; but every one must take a bond
   upon himself before he can have the benefit of it. You must yield up
   yourselves to the Lord,' 2 Chron. xxx. 8. It is not enough that the
   church engage for us as a visible political body, or a community and
   society of men that are in visible covenant with God and Christ: Ezek.
   xvi. 8, Thou enteredst into covenant with me, and becamest mine.' They
   profess in common Christ to be their Lord, and so are a people who are
   subjects of his kingdom, and have his protection and blessing: but
   every man must covenant for himself: Ezek. xx. 37, I will cause you to
   pass under the rod, and I will bring you into the bond of the
   covenant.' It is an allusion to the sheep passing out of the fold when
   they were tithed for God: Lev. xxvii. 32, Whatsoever passeth under the
   rod, the tenth shall be holy to the Lord.' God will not covenant with
   us in the lump and body, but every one must particularly be minded of
   his duty. It is not enough that our parents did engage for us in
   baptism: Deut. xxix. 9-12, Keep therefore the words of this covenant,
   and do them, that ye may prosper in all that ye do. Ye stand this day
   all of you before the Lord your God; your captains of your tribes, your
   elders, and your officers with all the men of Israel: your little ones,
   your wives, and the stranger that is in the camp, from the hewer of thy
   wood, unto the drawer of thy water: that thou shouldst enter into
   covenant with the Lord thy God, and into his oath which the Lord thy
   God maketh with thee this day.' They did in the name of their little
   ones avouch God to be their God, as we devote, dedicate, and engage our
   children to God in baptism. No man savingly transacts this work for
   another. We must ratify the covenant in our own persons, and make our
   own professed subjection to the gospel of Christ,' 2 Cor. ix. 13. This
   is a work cannot be done by proxy and assignees. Our parents'
   dedication will not profit us without it. Once more, this must not only
   be done in words, or some visible external rites that may signify so
   much; as, for instance, when we publicly make profession in the church
   of Christ's being our Lord; it is not enough, but a man must engage his
   heart to God: Jer. xxx. 21, Who is this that engageth his heart to
   approach unto me, saith the Lord?' Yea, this is a business that must be
   done between God and our own souls, where no outward witnesses are
   conscious to it. God speaketh to the soul in this transaction: Ps.
   xxxv. 3, Say unto my soul, I am thy salvation.' And the soul speaketh
   to God: Lam. iii. 24, The Lord is my portion, saith my soul; therefore
   I will hope in him.' This covenant is carried on in soul-language: Ps.
   xvi. 2, O my soul, thou hast said unto the Lord, Thou art my Lord!'
   Upon this personal inward covenanting all the privileges of the
   covenant do depend.

   4. Because our interest in him is the ground of our comfort and
   confidence. It is not comfortable to us, or not so comfortable, that
   there is a God, and there is a Christ. Devils believe so far; but the
   thoughts of God and Christ are a part of their torment: James ii. 19,
   Thou believest that there is one God; thou doest well: the devils
   believe, and tremble;' Mat. viii. 29, And they cried out, saying, What
   have we to do with thee, Jesus, thou Son of God? Art thou come to
   torment us before the time?' The remembrance of God and Christ will be
   troublesome to us if he be not our God and our Lord. You shall see the
   saints express their particular interest to be the great cause of their
   comfort: I Sara. xxx. 6, David encouraged himself in the Lord his God;'
   Hab. iii. 18, Yet I will rejoice in the Lord, I will joy in the God of
   ray salvation;' Luke i. 47, My spirit hath rejoiced in God my Saviour.'
   To see a good thing, and you as much need of it as others; to see a
   Christ ready to save sinners, and we have no comfort and benefit by
   him, is a matter of grief rather than of rejoicing.

   Use. To press us to this application. A title to his benefits needs
   good evidence. But we have no reason to scruple our obligation to duty
   and obedience. If God hath made him Lord and Christ, let him be your
   Lord and Christ.

   1. Resolve to give up yourselves to him, to serve him and obey him,
   though you know not whether he will give himself to you, to pardon you,
   and bless you everlastingly. A believer cannot always say, God is mine,
   or Christ is mine; yet a believer is always resolved to be his: I am
   thine, save me,' Ps. cxix. 94.

   2. In applying Christ to yourselves, seek necessary grace rather than
   comfort. Go to him to renew and change your natures, rather than to
   give you peace; not to have the grief by reason of sin assuaged only or
   chiefly, but to have the distemper removed. It is a mountebank's care
   to stop the pain and let alone the cause; and such a cure do they seek
   who are more earnest for ease and comfort than for grace. A good
   christian is troubled with the power of sin as well as the guilt of it,
   and mindeth the rectitude of all his faculties as well as ease and
   peace of conscience, that he may be enabled to walk with God thereafter
   in the ways of obedience, as well as enjoy the pardon of his sins.
   Christ purchased this double benefit for us: Isa. liii. 5, The
   chastisement of our peace was upon him, and with his stripes we are
   healed.' Peace and healing. He would be an unwise man who, having
   broken his leg, should only mind to be eased of his pain, but not take
   care to have it set right again; so foolish is that christian who is
   earnest for comfort, but taketh no care how to be directed and enabled
   to please God. Sin in some sense is worse than damnation. The taking
   away of guilt frees us a malo naturali, from a natural evil; but the
   other, a malo morali, from a moral evil. Christ delights to be obeyed
   in his work; for it suiteth with his design, which is to restore us to
   God, and fit us for his service: Rev. v. 9, Thou hast redeemed us to
   God.'

   3. When God presseth upon you more than ordinarily, do not receive this
   grace in vain, and refuse your own mercies. When he draweth, you should
   run, Cant. i. 4; when he knocketh, you should open, Rev. iii. 20. When
   the wind bloweth, let loose the sails, John iii. 9; when the waters are
   stirred, put in for cure, John v. 4. At such times God doth more
   particularly apply his grace to you; therefore you should often apply
   and entertain the motions before they cool and slacken.

   I come now to discourse concerning the end, That I may gain Christ.'
   The apostle would not only know Christ, but gain Christ.

   1. Christ is gained when we get an interest in him and his benefits,
   when God hath called us to the fellowship of his Son, 1 Cor. i. 9, or,
   in another place, me'tochoi Christou, Heb. iii. 14, We are made
   partakers of Christ, if we hold fast the beginning of our confidence
   steadfast to the end.' The ungodly have no part in him, but believers
   have. The apostle had already won Christ, but he would more and more
   win, and be more nearly conjoined to him. That I may win Christ, is
   that I may get a larger portion in him, or more full enjoyment of him.

   2. This word kerde'so is put in opposition to the loss that he had
   incurred that he might be made a partaker of Christ. There was gain
   enough to recompense all his losses in having Christ. If God and Christ
   seem not better things to us than the world, we judge ourselves to have
   no part in him.

   Doct. To be made partakers of Christ is the greatest gain.

   To evidence this I shall show you--(1.) What gain we have in having
   Christ; (2.) How much this gain excelleth all other gain.

   I. What gain we have in having Christ.

   1. He is our ransom from the wrath of God, and so you have some what
   whereby to appease your guilty fears: Col. i. 14, In whom we have
   redemption through his blood, even the forgiveness of sins.' Oh, what a
   mercy is this to have sin forgiven, to be free from the curse of the
   law, and the wrath of the eternal God! Ask a tender conscience that
   groaneth under the weight of sin whether it be not a great benefit to
   have sin forgiven? Ps. xxxix. 4, Mine iniquities are gone over my head
   as a heavy burden; they are too heavy for me.' If you think them too
   scrupulous, go to a stormy wounded conscience: Prov. xviii. 14, A
   wounded conscience who can bear?' Ask Judas, or any of those whose
   souls are ready to choose strangling rather than life. The damned in
   hell, who bear their own iniquity, and are past forgiveness, and feel
   sin to be sin indeed, they would give ten thousand worlds if they had
   them for the pardon of their sins. Surely then it is great gain to have
   sin pardoned, to be justified by faith in Christ, and be at peace with
   God: Blessed is he whose sins are forgiven.' The heart of trouble is
   broken when that is done.

   2. It is Christ Jesus hath purchased the favour of God, that we may
   have comfortable access to him and fellowship with him, he having
   opened the door by the merit of his passion, and keeping it still open,
   by his constant intercession. By his death he removed the legal
   exclusion, and remaineth as our intercessor at God's right hand. All
   the riches in the world could not purchase such a favour for us. Gold
   and silver are poor corruptible things to the precious blood of the Son
   of God, by which blood we have entrance into the holiest,' Heb. x. 19.
   Therefore this gain we have by Christ, that we may once more have
   access to God.

   3. Our natures are renewed, and not only the favour and fellowship of
   God is restored, but his image also. The Spirit is given, whereby we
   are renewed: Titus iii. 5, 6, By the renewing of the Holy Ghost, which
   he shed on us abundantly through Jesus Christ our Saviour;' and we are
   made partakers of the divine nature,' 2 Peter i. 4; that is, made like
   God, and amiable in his sight: Partakers of his holiness;' Heb. xii.
   10, But he for our profit, that we might be partakers of his holiness.'
   This is profit, not the pelf of this world. All the comforts of the
   world, that please and feed our sensuality, are nothing to it. If a
   beast were made a man, he would not complain for want of provender; so
   if we are made partakers of a divine nature, we have no cause to
   complain if straitened in the world. Thou hast that which is better, a
   nature to incline thee to live to God, and with God in a state of holy
   communion with him.

   4. Christ is our treasury and storehouse, from whence we fetch all our
   supplies: But of his fulness we receive grace for grace;' 1 Cor. i. 30,
   He is made of God to us wisdom, and righteousness, and sanctification,
   and redemption.' This is the riches of the saints; they love the true
   riches. God would not trust the stock in our hands, but Christ keepeth
   it for us. Therefore in gaining him you gain all things which a
   gracious heart prizeth, all that is needful to maintain our expenses to
   heaven.

   5. By him we are made heirs according to the hope of eternal life: Rom.
   viii. 17, If sons, then heirs, heirs of God, and joint-heirs with
   Christ.' Surely everlasting glory is a greater treasure than all the
   wealth in the world. Now for a title to this, we have the promise and
   grant of God, the merit of the Redeemer, and the earnest of the Spirit
   to build upon; therefore their gain is exceeding great if they have
   Christ.

   II. How much this gain excelleth all other gain.

   1. It is the most comfortable gain, for here is comfort at all times
   and in all cases. When nothing else can ease the troubled mind, in the
   day of wrath, in the day of death, this will be a support to you: Phil.
   i. 21, To me to live is Christ, and to die is gain.' You get infinitely
   much more than you can lose upon death. Death maketh all other gain
   useless to us; openeth a door for us to enter into our greatest
   felicity. We leave worldly wealth for the riches of the glory of the
   inheritance of the saints; a shed for a palace, an earthly tabernacle
   for a building of God not made with hands, eternal in the heavens;'
   which is pollo ma?llon, much more better.' We leave friends for the
   spirits of just men made perfect; ordinances for the vision of God. The
   glory, and riches, and honours of the world are nothing worth when we
   come to die. If you have not gained Christ, in what a miserable plight
   will you be then, when you must go into an unknown world, to an unknown
   God, and have no intercessor at his right hand to plead for you! When
   the happiness of God's children beginneth, your worldly happiness
   endeth. Death parts you and your wealth, but the believer then goeth to
   take possession of his blessed inheritance.

   2. It is the most universal gain: 1 Cor. iii. 22, 23, All things are
   yours,' because ye are Christ's, and Christ is God's.' Ordinances,
   providences, graces, comforts, this world, and the next, death between
   both. Yea, with Christ we receive temporal blessings: 1 Tim. iv. 8,
   Godliness is profitable unto all things, having the promise of this
   life, and that which is to come.' So far forth as our wise God seeth
   them expedient for us, for his own glory, and the good of our souls:
   Rom. viii. 32, He that spared not his own Son, but delivered him up for
   us all; how shall he not with him give us all things?' Protection,
   maintenance; if we want these comforts, it is that we may want a snare;
   not out of any defect of love in God, but his abundant care and
   jealousy over us. A father may give his child the inheritance of an
   orchard, and yet deny him a green. apple. God giveth us an ample
   portion with Christ, but he will dispense the enjoyment of these as he
   seeth good for us.

   3. It is an everlasting gain, that will never fail us, but yield us a
   blessedness when the world shall be no more: Luke x. 42, One thing is
   needful, and Mary hath chosen that good part which shall never be taken
   from her.' The better part shall never be taken from us, worldly riches
   may fail us, but never spiritual gain. If Christ be gain now, he will
   be gain to you to all eternity. The world now seemeth to gratify our
   senses, but when you are going out of the world, you will cry out, Oh,
   how hath the world deceived you! What is a little momentary delight or
   temporal profit to this eternal treasure that will never fail you? Luke
   xii. 20, 21, And God said unto him, Thou fool, this night thy soul
   shall be required of thee; and then whose shall these things be which
   thou hast provided? So is he that layeth up treasure for himself, and
   is not rich towards God;' Job xxvii. 8, What is the hope of the
   hypocrite, if he hath gained, when God taketh away his soul?' You are
   living on earth, and stepping into eternity; look after that gain that
   will stand by you, and do you good to all eternity.

   4. This gain sanctifieth us, all other corrupts us: 1 Tim. vi. 10, The
   love of money is the root of all evil.' It is called filthy lucre;' it
   doth debase the soul to something that is inferior to it; but this gain
   maketh you of an excellent and divine spirit.

   Use 1. For reproof of two sorts of men--

   1. Those that take but little or no pains to gain Christ: What will it
   profit a man to gain the whole world and lose his own soul?' Mat xvi.
   26. What pleasure or comfort can you have in all things that you have
   gained, if you have not gained Christ? How will it be found at last,
   when it shall be said to thee, Luke xvi. 25, Son, remember that thou in
   thy lifetime receivedst thy good things;' when your wealth is of no use
   to you, but your immortal souls must return to God, beggarly and naked
   as they are.

   2. Those that lose Christ, and part with him for a little temporal
   profit or carnal satisfaction. As many forget God, and Christ, and
   heaven, and all, so they may have the pleasures of the present life; As
   Esau sold his birthright for one morsel of meat,' Heb. xii. 16. These
   part with their bargain for trifles. So much of Christ as they have,
   they part with; profession, ordinances, common graces, some taste of
   his love, some hopes of his glory he offereth, some sense of religion
   which formerly held them to their duty. They may go a little way with
   Christ, and after fall off.

   Use 2. Is instruction.

   1. If Christ be such gain, then you may make some losses for his sake,
   and part with other things for Christ's sake, if you cannot have them
   and Christ too. If you should part with all the world, what is this to
   Christ? If you should be scorned and derided, it is more than to have
   worldly wealth at your dispose: Heb. xi. 26, Esteeming the reproach of
   Christ greater riches than the treasures in Egypt.' If you part with
   never so much for him, you can be no losers: Mark x. 29, 30, And Jesus
   answered and said, Verily I say unto you, There is no man that hath
   left house, or brethren, or sisters, or father, or mother, or wife, or
   children, or lands, for my sake and the gospel; but he shall receive a
   hundred-fold now in this time, houses, and brethren, and sisters, and
   mothers, and children, and lands, with persecutions; and in the world
   to come life everlasting.' Those who suffer loss for Christ are gainers
   in the end; and in him, and with him, all things that can make them
   happy. In this life the peace of a good conscience hath a hundred-fold
   better than all the sufferings of this world, and in the world to come
   as happy as heart can wish. See it set forth, Rev. vii. 14, 15, These
   are they which came out of great tribulation, and have washed their
   robes, and made them white in the blood of the Lamb. Therefore are they
   before the throne of God, and serve him day and night in his temple;
   and he that sitteth on the throne shall dwell among them.' That is
   happiness indeed, to be for ever before God's throne; they are out of
   gunshot, free from all temptations and dangers which they are now
   exposed to.

   2. That we should not murmur at our estate, when others go away with
   other things, if we have Christ. Our heart should rejoice in Christ
   above all things. What if they have a more plentiful portion in the
   world? You have that which is better worth, and should be all gain to
   you: Ps. xvii. 14, 15, From men which are thy hand, O Lord, from men of
   the world, which have their portion in this life, and whose belly thou
   fillest with thy hid treasure; they are full of children, and leave the
   rest of their substance to their babes. As for me, I will behold thy
   face in righteousness; I shall be satisfied, when I awake, with thy
   likeness.' David allayeth his envy and repinings by this argument.

   Use 3. To exhort you and persuade you to get Christ. You hear them
   gladly who would instruct you in the ways of worldly gain; why should
   you not be as desirous to gain Christ?

   1. He is the best gain, if God be to be preferred before the creature,
   and eternal glory before fading riches, and the soul before the body.
   In gaining him you gain the image and favour and fellowship of God, and
   the hopes of eternal life.

   2. This gain may be gotten, and gotten at a cheap rate: Isa. lv. 1, Ho,
   every one that thirsteth, come ye to the waters, and he that hath no
   money: come ye, buy and eat; come, buy wine and milk, without money,
   and without price;' Rev. iii. 18, I counsel thee to buy of me gold
   tried in the fire, that thou mayest be rich; and white raiment, that
   thou mayest be clothed, and that thy nakedness do not appear; and
   anoint thine eyes with eye-salve, that thou mayest see.' Means are
   appointed, word and sacraments.

   3. Seek it and have it; choose it and have it. In worldly things you
   are not sure to speed after all your toil and pains: Job xxvii. 8, What
   is the hope of the hypocrite though he hath gained?' A worldling doth
   not always make a thriving bargain: Luke v. 5, We have toiled all
   night, and have caught nothing.'

   Quest. What must we do that we may gain Christ?

   Ans. That cannot be told you in a breath; but if you will gain Christ,
   you must--

   (1.) Use the means; the word, which convinceth you of your lost estate;
   and the gospel offereth Christ as your gain and suitable remedy; the
   sacraments: 1 Cor. x. 16, The cup of blessing which we bless, is it not
   the communion of the blood of Christ? the bread which we break, is it
   not the communion of the body of Christ?'

   (2.) You must submit to his terms; sell all for the pearl of great
   price, Mat. xiii. 46; renounce your lusts; devote yourselves and your
   interests to be disposed by him at his will and pleasure.

   (3.) Trust in him that is true; depend on his merits and promises: Gal.
   v. 5, We through the Spirit wait for the hope of righteousness by
   faith;' Acts x. 43, To him give all the prophets witness, that; through
   his name whosoever believeth on him shall receive remission of sins.'
   And when troubles and difficulties arise, continue with patience in
   well-doing, Rom. ii. 7.
     __________________________________________________________________

SERMON V.

   And be found in him, not having mine own righteousness, which is of the
   law, but that which is through the faith of Christ, the righteousness
   which is of God by faith.--Phil. iii. 9.

   IN these words the apostle amplifieth the gain we have by Christ. He
   had spoken of gaining Christ, meaning thereby an interest in his person
   and benefits. Among the prime benefits he mentioneth his righteousness
   made ours by faith: And be found in him,' &c.

   In the words we have--

   1. A distinction between two sorts of righteousness; his own
   righteousness,' and the righteousness of God.'

   2. A description of either; his own righteousness, which is of the
   law;' and the righteousness of God, which is by or through the faith of
   Christ.'

   3. His different respect to either; the one is disclaimed, not having
   mine own righteousness;' the other affected; he would be found having
   the righteousness of faith.'

   For explication--

   First, The distinction. What is meant by his own righteousness?' Either
   the false, superficial righteousness which he had as a pharisee,
   mentioned ver. 6, Touching the righteousness which is in the law
   blameless;' exact in legal observances; or else any other righteousness
   that might be thought of, that standeth in opposition to Christ or in
   competition with him. It is not meant of the graces of the Spirit, nor
   of things that stand in a necessary subordination to him. Well, then,
   any righteousness of our own, opposed to Christ, is excluded. But for
   the other part of the distinction, what is meant by the righteousness
   of God? His gracious method or evangelical course of pardoning sin to
   penitent believers in the gospel, and accepting them to life in Christ.
   And it is called the righteousness of God,' because it is found out by
   God, and accepted by him, and given us by God. It is found out by God:
   Deliver him from going down to the pit; for I have found a ransom,' Job
   xxxiii. 24. The way of satisfying God's justice by a ransom was not
   devised or found out by men or angels, but by God himself. And it is
   given us by God: For he is of God made unto us righteousness,' 1 Cor.
   i. 30; and 2 Cor. v. 21, We are made the righteousness of God in him.'
   And partly because it is accepted by God. It is a righteousness wherein
   God acquiesceth, and which he accepteth for our absolution: Mat. iii.
   17, This is my beloved Son, in whom I am well pleased.' God is
   satisfied with Christ's obedience to the death, as a perfect ransom for
   us, and is well pleased with those who make use of it, and apply it in
   the appointed way; namely, the faith and obedience of Christ; that is,
   being justified by faith.' We continue to live by faith, and being
   married to Christ, do bring forth fruit unto God. Certainly with the
   righteousness of God we may appear with all manner of confidence before
   the throne of God, and look for all manner of blessings from him. The
   law which condemneth us is the law of God, the wrath which we fear is
   the wrath of God, and the glory which we expect is the glory of God,
   and the presence into which we come is the presence of God, and the
   righteousness by which we stand is the righteousness of God.

   Secondly, The description of these different and opposite
   righteousnesses. His own righteousness he describeth to be that which
   is by the law;' the other, the righteousness which is by the faith of
   Christ.' The meaning is, it is appointed by God, merited by Christ, and
   received by faith. Now these two are often opposed; as Rom. iii. 21,
   22, But now the righteousness of God without the law is manifest, being
   witnessed by the law and the prophets, even the righteousness of God
   which is by the faith of Jesus Christ, unto all and upon all them that
   believe; for there is no difference.' So again, Rom. x. 3, For they
   being ignorant of God's righteousness, and going about to establish
   their own righteousness, have not submitted themselves unto the
   righteousness of God.' Where you see there is a perfect opposition
   between our own righteousness and the righteousness of God, the
   righteousness of the law and the righteousness of faith. The law may be
   taken two ways--either for the law of works or the law of Moses.

   1. For the law of works, which required a man to be justified by a
   perfect sinless obedience of his own; this is that which is often
   opposed to the righteousness of God by faith in Christ; and against
   this doth the apostle reason when he reasoneth against justification by
   works or our own righteousness, as will be evident by two places: Rom.
   i. 17, 18, I am not ashamed of the gospel of Christ; for therein is the
   righteousness of God revealed from faith to faith; for the wrath of God
   is revealed from heaven against all ungodliness and unrighteousness of
   men, who hold the truth in unrighteousness.' That is, the wrath and
   vengeance of God is denounced against those who are under the law
   covenant, which they have broken in every point and tittle, in every
   table, in every commandment. There clearly the two revelations are
   opposed, the law-covenant in which the wrath of God is revealed, and
   the gospel-covenant in which the righteousness of God is revealed. The
   other place is Rom. iii. 20, Therefore by the deeds of the law no flesh
   shall be justified in his sight; for by the law is the knowledge of
   sin.' Take the illative particle, therefore, as it is a conclusion or
   inference drawn out of his former argument; did he prove them guilty of
   the breach of ceremonies? No; but of moral duties. Take the reason
   subjoined, for by the law is the knowledge of sin;' questionless he
   meaneth the moral law as it was a covenant of works; by that is the
   knowledge of sin, quoad natur am peccati, et inhaerentiam in subjecto,
   in respect of the nature of sin, and its inherence in us. To fallen man
   it doth not discover his righteousness but his sin. Now it is
   impossible for us to be justified by this legal righteousness. None of
   us have such a personal legal righteousness; for then there were no
   sin, no place for confession, nor for Christ. No; we have all broken
   with God; yea, there is no one work perfectly justifiable by the law:
   all are corrupt and abominable, there is none that doeth good, no not
   one,' Rom. iii. 12.

   2. The apostle disputeth also against the works of the Mosaical or
   ceremonial law, and proves that by that law no man could be justified;
   and therefore the Jews did seek righteousness where it was not to be
   found, whilst they stuck so close to that law, being guilty therein of
   a threefold error--First, that they thought pardon of sin and
   acceptance with God were to be obtained by the bare works of that law;
   secondly, that they overlooked, and rejected Christ, who is the end of
   the law for righteousness to every believer; thirdly that they would
   keep up this law when it was to cease and be abrogated. These are the
   errors of theirs which Paul everywhere disputeth against.

   Thirdly, His different respect to either of those; he renounced the one
   and affected the other.

   1. That which he renounced was partly the superficial righteousness
   which consisteth in the external observances of the law, a mere
   speculative righteousness, and partly the righteousness of the
   law-covenant, which some did falsely imagine they did or might fulfil;
   whilst arrogantly holding up the dignity of their own works, they
   refused to embrace the gospel.

   2. That which he affected was, to be found in Christ, having the
   righteousness of God through faith in Christ.' And there--

   [1.] The state of his person, or the way how this is applied or
   conveyed to us; by being found in Christ.' The word. found is
   emphatical, and often used with respect to the day of judgment: 2 Cor.
   v. 3, If so be we shall not be found naked;' and 2 Peter iii. 14, See
   that ye be found of him in peace, without spot and blameless;' Mat.
   xxiv. 46, Blessed is that servant whom his lord when he cometh shall
   find so doing.' It implieth two things--

   (1.) That the last day is a day of exact search and trial. Wrath maketh
   inquisition for sinners; we shall be found out to be what we are.

   (2.) That the last day cometh upon the greatest part of the world by
   way of surprisal. They do not look for it, nor prepare for it. It
   cometh upon them unawares, like a thief in the night,' 2 Peter iii. 10,
   unthought of, unexpected by the most, who will not be awakened out of
   their sins, and do not look for it, but are found of it.

   [2.] In Christ,' that is, incorporated into his mystical body, or
   united to him by the Spirit; as a branch ingrafted into the true vine:
   John xv. 2, Every branch in me that beareth fruit;' or found in the ark
   when the flood cometh. Paul was lost before, then found in Christ:
   There is no condemnation to them that are in Christ,' Rom. viii. 1.
   Being united to him by faith, love, and holiness, we are made partakers
   of his righteousness.

   Again, The righteousness wherewith he would appear before God, the
   righteousness of God by faith in Christ. The righteousness of the new
   covenant is twofold--(1.) Supreme, prime, and chief, and that is the
   righteousness of Christ; (2.) Secondary and subordinate, and that is
   the righteousness of faith and obedience. As to our first right, faith;
   as to our continued right, new obedience. These things must be a little
   cleared, that we may not mistake.

   1. For the supreme principal righteousness, by virtue of which we are
   reconciled to God. It is Christ's obedience unto the death. So it is
   said, Rom. v. 18, 19, As by the offence of one judgment came upon all
   men to condemnation; even so by the righteousness of one, the free gift
   came upon all men unto justification of life. As by one man's
   disobedience many were made sinners; so by the obedience of one, many
   shall be made righteous;' that is, our great righteousness before God,
   by which his justice is satisfied, and by the merit of which all the
   blessings of the new covenant are procured for us.

   2. The subordinate righteousness, or the way, and means, and condition
   by which we get an interest in and right to this supreme righteousness,
   is faith and new obedience. But for a distinct use--

   [1.] As to our first entrance into the covenant of God, faith is
   required: Rom. iv. 3, Abraham believed God, and it was counted to him
   for righteousness.'

   [2.] As to our continuance in this blessed privilege, new obedience is
   required; with respect to which it is said, 1 John iii. 7, Little
   children, let no man deceive you: he that doeth righteousness is
   righteous, as he is righteous.' And thereby his interest in Christ is
   confirmed: 1 John ii. 29, If ye know that he is righteous, ye know that
   every one that doeth righteousness is born of God.' These scriptures
   are plain and express; and new obedience has respect to that which is
   the result of the final judgment: Mat. xxv. 46, And these shall go away
   into ever lasting punishment, but the righteous into life eternal.' And
   the righteous there are such as are fruitful in good works. Now from
   this exposition we may learn how we are justified by faith only,
   without works, which Paul asserteth; and by works, and not by faith
   only, which is the assertion of the apostle James. Justification hath
   respect to some accusation. Now as there is a twofold law, so there is
   a twofold accusation and justification--the law of works and the law of
   grace. Now when we are accused as breakers of the law of works, that
   is, as sinners, obnoxious to the wrath of God, we plead Christ's
   satisfaction as our righteousness, no works of our own. But when we are
   accused as non-performers of the conditions of the covenant of grace,
   as being rejecters or neglecters of Christ the mediator, we are
   justified by producing our faith or sincere obedience. So that our
   righteousness by the new covenant is subordinate to our universal
   righteousness with respect to the great love of God, and that we have
   only by Christ. If we are charged that we have broken the first
   covenant, the covenant of works, we allege Christ's satisfaction and
   merit; if charged not to have performed the conditions of the law of
   grace, we answer it by producing our faith, repentance, and new
   obedience, and so show it to be a false charge. Our first and supreme
   righteousness consisteth in the pardon of our sins, and in our
   acceptance in the Beloved, and our right to impunity and glory. Our
   second and subordinate righteousness, in having the true condition of
   pardon and life. In the first sense Christ's righteousness is only our
   justification and righteousness. Faith and repentance, or new
   obedience, is not the least part of it. But in the second, believing,
   repenting, and obeying is our righteousness in their several respective
   ways; namely, that the righteousness of Christ may be ours, and
   continue ours.

   Doct. It shall go well with those, and those only, who in the day of
   exact search and trial shall be found in Christ, not having the
   righteousness which is by the law, but the righteousness of God which
   is by faith in Christ Jesus.

   I shall endeavour to make it good by these considerations--

   1. That the day of judgment will be a day of exact search and trial. No
   man can lie hid in the throng and multitude of mankind, but the state
   of his person and all his works will be made manifest, whether they be
   wrought in God. God will not deal with us in the lump, by nations, or
   by any societies and communities of mankind with which we are bundled
   up, but by head and poll: Rom. xiv. 12, Every one of us shall give an
   account of himself to God.' Every tub must stand upon its own bottom;
   and every man must come before his supreme judge, and give an account
   of his own actions. The particular inquiry that shall be made is
   expressed by opening the books;' Rev. xx. 12, I saw the dead, small and
   great, stand before God; and the books were opened: and another book
   was opened, which is the book of life; and the dead were judged out of
   those things which were written in the books, according to their
   works.' You see there none shall escape this judicature; kings nor
   subjects, rich nor poor, powerful nor weak, old nor young; all that
   have breathed and have life. And the judgment shall be accurate and
   particular, for all is upon record; for nothing is missed and mistaken
   in its circumstances. The books that contain as it were a diary of our
   lives shall be opened; they are sealed now, it is not known what is in
   them; but then all actions and events, returns and receipts, mercies,
   rods, ordinances, providences, sins, graces shall then be produced.
   God's register is exact, and every man's doom and sentence shall be
   pronounced accordingly. According to your repentance and faith, or
   impenitence and disobedience, will Christ deal with you. One place
   more: Ps. 1. 21, I will reprove thee, and set thy sins in order before
   thine eyes.' Alas! most men's reckonings are in great confusion now,
   but then they shall be brought to remembrance with time and place. The
   sinner may then see the whole story of his life orderly repeated out of
   God's book of remembrance and the sinner's conscience, to his fearful
   astonishment and confusion. But to the comfort of the elect, the book
   of life shall be opened; the graces vouchsafed to them, the services
   done, and sufferings undergone by them, remembered to their joy and
   honour.

   2. That in this day of exact trial there is no appearing before God
   with safety and comfort without some righteousness of one sort or
   another. Why? Because it is a holy and just God before whom we appear:
   Shall not the judge of all the earth do right?' Gen. xviii. 25; and 1
   Sam. vi. 20, Who is able to stand before the holy God?' If not now in
   the time of patience, how then in the time of his recompense? His
   holiness inclineth him to hate sin, and his justice to punish it. The
   holiness of God is at the bottom of the creatures' fears. We fear his
   wrath, because it is armed with power, but awakened by his justice, but
   rooted in his holiness; that is the fundamental reason of our dread.
   Again, it is a holy law according to which the process of that day
   shall be guided, a law that is clean and pure, and alloweth not the
   least evil. When David looked upon the brightness of the sun, he
   admired God; but when upon the purity of the law, he abaseth himself:
   Ps. xix. 12, Lord, who can understand his errors? cleanse thou me from
   secret sins.' Well, then, there must be one righteousness or another,
   if we would speed well in that day.

   3. The righteousness of the first sort by the law of works we cannot
   have; for the covenant of works requireth of us perfect obedience upon
   pain of eternal death if we perform it not; for the tenor of it is, Do
   and live; sin and die.' The least sin, according to that covenant,
   merits eternal death: Gal. iii. 10, Cursed is every one that continueth
   not in all things that are written in the book of the law to do them,'
   By this covenant none can stand; for we have all sinned, and are liable
   to that death: Rom. iii. 23, All have sinned, and come short of the
   glory of God,' Rom. v. 12, By sin death entered into the world; and
   death came upon all, for that all have sinned,' By sin we are all under
   guilt and the curse, and so are become children of wrath, Eph. ii. 3,
   which is the wretched condition of all mankind. Therefore, if we stick
   to the old covenant, how shall we appear in the judgment, and what
   righteousness have we to plead before God? and that is the reason why
   the saints, who have awakening thoughts of this sin and misery,
   deprecate the rigour of the first covenant: Ps. cxxx. 3, 4, If thou,
   Lord, shouldst mark iniquities, O Lord, who shall stand? But there is
   forgiveness with thee, that thou mayest be feared;' Ps. cxliii. 3,
   Enter not into judgment with thy servant, O Lord, for in thy sight
   shall no man living be justified.' Woe unto us if God should deal with
   us according to his strict justice, and we had nothing to bring forth
   but our own personal righteousness and obedience. We were undone for
   ever if sentence should pass according to this law.

   4. Man having broken the law of nature or works, is lost or disabled to
   his own recovery, or to do anything whereby to satisfy God. We cannot
   make any satisfaction to God for the pardon of sin, or escaping the
   curse of the law; or change our natures to return to the obedience of
   it; or if we could, the paying of new debts will not quit old scores.
   What can we do to satisfy justice, and reconcile such rebellious
   creatures to God? The redemption of the soul is precious;' that work
   would cease for ever if it lay upon man's hands, Ps. xlix. 7, 8. And as
   little can we renew the soul as reconcile it. Who can bring a clean
   thing out of an unclean? Surely not one. Will a nature that is carnal
   resist and overcome the flesh, and abhor the sin which it dearly
   loveth? Therefore man is shut up under misery, without strength, unable
   to recover himself and return to God: Rom. v. 6, For when we were yet
   without strength, in due time Christ died for the ungodly.'

   5. Because man was under such an impotency, Jesus Christ became the
   mediator, stepped between us and the full execution of the curse;
   redeemed us from this lost condition, by taking the penalty upon
   himself, and. thereby satisfied the lawgiver, and attained the ends of
   the law. He became the sacrifice to offended justice: Eph. v. 2, And
   hath given himself for us an offering and a sacrifice to God for a
   sweet-smelling savour;' and a ransom for sinners, 1 Tim. ii. 6; which
   are the two solemn notions by which the death of Christ is set forth.
   His sufferings were satisfactory to his Father's justice, and expiatory
   of our sins. This sacrifice and ransom was paid with respect to the
   curse of the law; that is, to free us from the penalty of the old
   broken covenant, there being nothing in us to recommend us to God, or
   to secure us from the dint of God's anger and justice.

   6. Upon his death, Christ acquired a new right of dominion and empire
   over the world, to be their Lord and Saviour, to rule them, and save
   them upon his own terms: Rom. xiv. 9, For to this end Christ both died,
   and rose, and revived, that he might be Lord both of the dead and
   living;' Acts ii. 36, Therefore let all the house of Israel know
   assuredly that God hath made that same Jesus whom ye crucified both
   Lord and Christ;' Phil. ii. 7-11, But made himself of no reputation,
   and took upon him the form of a servant, and was made in the likeness
   of men: and being found in fashion as a man, humbled himself, and
   became obedient to death, even the death of the cross. Wherefore God
   hath highly exalted him, and given him a name above every name: that at
   the name of Jesus every knee shall bow, of things in heaven, and things
   in earth, and things under the earth: and that every tongue should
   confess that Jesus Christ is Lord, to the glory of God the Father.' God
   hath made this God-man supreme prince of his church, and hath given him
   all power in heaven and in earth, that all rational creatures should
   pay him all duty, and subjection, and acknowledgment; and his doctrine
   and faith should be embraced by all nations in the world, as the means
   of their recovery to God.

   7. Our Redeemer being possessed of this lordship and dominion, hath
   made a new law of grace, which is propounded as a remedy for the
   recovering and restoring the lapsed world of mankind to the grace and
   favour of God, by offering and granting free pardon, justification, and
   adoption, and a right to glory, to those that, coming off from the law,
   will submit to his terms; but peremptorily concluding and sentencing
   them anew to eternal death who will not embrace these terms and this
   way of salvation which he hath set up. This is the sum of the gospel in
   many places: Mark xvi. 16, He that believeth, and is baptized, shall be
   saved; but he that believeth not shall be damned;' John iii. 16-18, God
   so loved the world, that he gave his only be gotten Son, that whosoever
   believeth on him should not perish, but have everlasting life: for God
   sent not his Son into the world to condemn the world, but that the
   world might be saved. He that believeth on him is not condemned, but he
   that believeth not is condemned already, because he hath not believed
   in the name of the only-begotten Son of God.'

   Here mark that in this proposition I assert three things--

   [1.] That Christ, as Lord of the new creation, hath set down the terms
   of life and death. I say, that Christ, as king, doth enact the law, the
   law of grace and promise by which we are justified. He merited it by
   his death and bloody sufferings, but the grant we have from him as lord
   and king. He, as having all power, sent abroad his apostles as
   ambassadors to acquaint the world with his new law; and he doth still
   execute it as lord and judge, and as a judge he doth justify and
   condemn, and execute his sentence accordingly, partly in this life, and
   partly in the life to come, as the scriptures abundantly witness: Acts
   xvii. 31, Because he hath appointed a day, in the which he will judge
   the world in righteousness, by the man whom he hath ordained; whereof
   he hath given assurance to all men, in that he hath raised him from the
   dead.'

   [2.] The privileges of this new grant are exceeding great; pardon,
   peace with God, justification from all things from which we could not
   be justified by the law of Moses; adoption into God's family; the gift
   of his Spirit to renew us, and maintain his interest in our souls; and
   a right to everlasting glory as our inheritance. Now surely these are
   things not to be despised. It will go well with those who have sub
   mitted to Christ when they are to appear before their Lord and judge,
   having such a grant and charter to produce. Certainly to be interested
   in Christ's satisfaction and merit, so far as to become acceptable and
   pleasing to God, is no small privilege. To be accepted in the Beloved
   for the present, and to stand in the judgment hereafter, these are
   great things indeed. To be adopted into God's family in the kingdom of
   grace, and to be received into God's presence in the kingdom of glory,
   to be freed from condemnation to hell, and to have a right and title to
   heaven, should not this move us?

   [3.] The danger of final impenitency and refusing these things, and not
   submitting to this righteousness, is very grievous, if there were
   nothing but a forfeiting the hopes and possibility of our recovery; but
   the scripture calleth it a sorer punishment,' Heb. x. 39. The law of
   grace threateneth the greatest punishment. Conscience in hell will have
   a special kind of accusations and self-tormentings in reflecting on the
   refusal of the remedy. Besides, the threatening of the gospel is
   peremptory, excluding all remedy to all eternity; but the threatening
   of the law of nature is not peremptory and remediless; there is a
   remedy at hand to dissolve the obligation of suffering that penalty;
   namely, Christ's satisfaction (who fulfilled the law, and became a
   curse for us) is pleadable by all those who sincerely repent and
   believe.

   8. The terms of this new law or covenant are repentance, faith, and new
   obedience. Or take one mentioned in the text, faith; it is a
   righteousness which is by faith. Faith is the grand and primary
   condition of the gospel. If you ask why faith is appointed, we might
   look no further than the will of the free donor; but faith hath a
   special aptitude and fitness for this work.

   [1.] In respect of God, he having determined to glorify his free mercy,
   he requireth nothing but our belief and acceptance. It is of faith,
   that it might be of grace,' Rom. iv. 16.

   [2.] With respect to Christ Jesus, who is the fountain of our life and
   righteousness, and our head and husband. Faith is the closing act: John
   i. 12, To as many as received him.' The tie and nuptial knot between us
   and our Lord.

   [3.] God had respect also to our necessitous estate, and therefore
   principally required that they should know Christ and own him, if they
   will have benefit by him, that such privileges should not be settled
   upon us without our knowledge, or besides and against our will.

   [4.] With respect to the promise, which offers it to us. This happiness
   and blessedness is spiritual, and for the most part future, and cannot
   be seen. Now such things are only apprehended by faith: Heb. xi. 1,
   Faith is the substance of things hoped for, the evidence of things not
   seen.'

   [5.] With respect to God's end, which is the willing subjection of the
   creature to God. By it we come to Christ as king, priest, and prophet;
   take his yoke, as well as receive his benefits: Mat. xi. 28, 29, Come
   unto me all you that are weary and heavy laden, and I will give you
   rest. Take my yoke upon you, and learn of me, for I am meek and lowly
   in heart, and you shall find rest for your souls.'

   9. This faith is such a hearty assent to the truths of the gospel as
   causeth us broken-heartedly, thankfully, and fiducially to accept the
   Lord Jesus as he is offered to us, and to give up ourselves to God by
   him.

   [1.] An assent to the truths of the gospel there must be, for the
   general faith goeth before the particular, a belief of the gospel
   before our communion with Christ. This assent must produce acceptance,
   because the gospel is an offer of blessedness suitable to our
   necessities and desires, and receiving is one solemn notion by which
   faith is expressed. And this acceptance must be broken-hearted, because
   Christ and his benefits are a free gift to us; and we come to accept
   this grace as condemned sinners, with a confession of our undeservings
   and ill-deservings: 1 John i. 9, If we confess our sins, he is just and
   faithful to forgive us our sins, and to cleanse us from all
   unrighteousness.' And that eternal wrath may justly become our portion,
   God lets none come out of the prison of the first covenant till they
   have felt somewhat of the smart of it in the sense of our guilt and
   misery, that we may fly to the ransom of Christ's blood, and the merit
   of his obedience. Therefore this must be distinctly considered as the
   procuring cause, which cannot be done seriously without a broken heart.

   [2.] A thankful acceptance; for so great a benefit as pardon and life
   should not be entertained but with a grateful consent, and deep sense
   of his love, who so freely loved us, and forgave us so great a debt,
   and doth so freely save us: Luke vii. 47, Her sins, which are many, are
   forgiven, for she loved much; but to whom little is forgiven, the same
   loveth little.' Surely Christ should not, cannot be received into the
   heart without a hearty welcome and cordial embraces.

   [3.] It is a fiducial consent, or such as is joined with some
   confidence and affiance; for there is a confidence and trust to be
   included in the nature of faith, and cannot be separated from it, and
   without it we cannot be satisfied with the truth of the offer, and
   cannot depend upon God's word: Eph. i. 13, In whom ye also trusted
   after that ye heard the word of truth, the gospel of your salvation.'
   Now this trust will make us venture all in his hands, and renounce our
   dearest lusts and interests.

   [4.] It is obediential. We give up ourselves to obey God through Jesus
   Christ, that we may enjoy, please, and glorify him; which you do when
   you receive Christ with a hearty consent of subjection, to be guided,
   ruled, and ordered by him; for he is our Lord as well as our Saviour:
   Col. ii. 6, As ye have received Christ Jesus the Lord, walk in him;' 2
   Peter iii. 2, Of the commandment of us the apostles of our Lord and
   Saviour.' We must obey his strictest laws; and as he is the physician
   of our souls, we must rest upon his skill, and suffer him to apply his
   sharpest plasters, take the bitterest medicines, most ungrateful to
   flesh and blood.

   Use. Oh, let us think of these things. The hour of death and judgment
   will come. How sweet will it be then to be found in Christ, not having
   our own righteousness? None will be found in Christ but those who
   believe the gospel, and so accept of Christ as to depend upon him and
   obey him. We depend upon the merit of his satisfaction for pardon and
   life, and we keep his commandments and abide in his love, seeking his
   glory, and yielding ourselves to his obedience, as our Lord and
   sovereign, that he may conduct us to everlasting glory in his own way.
   Do this, and you have an interest in his merits and righteousness. We
   shall one day come to be judged and tried whether we have done so, yea
   or no; whether we are unbelievers and rebels against the Lord Christ,
   or whether sound believers.
     __________________________________________________________________

SERMON VI.

   That I may know him, and the power of his resurrection, and the
   fellowship of his sufferings, being made conformable to his
   death.--Phil. iii. 10.

   PAUL goeth on enumerating his advantages by Christ. The first was his
   interest in Christ's righteousness; now he mentioneth two other
   necessary to be added to the former; for whoever boasts of his
   justification must show it by his sanctification: That I may be found
   in him, not having my own righteousness; and that I may know him, and
   the power of his resurrection.'

   Here the double benefit is, a conformity to Christ in his life and in
   his death.

   1. To his life, That I may know him, and the power of his
   resurrection.'

   2. To his death, And the fellowship of his sufferings, being made
   conformable unto his death.'

   There is a spiritual inward conformity to the death of Christ, when we
   die unto sin; and outward, in bearing the cross. This is spoken here;
   and in this latter there is a double benefit which we have in our
   sufferings for Christ--(1.) Fellowship with Christ; (2.) Conformity to
   Christ.

   [1.] Our conformity to his life, or knowing the power of his
   resurrection,' is mentioned first, before our conformity to his death,
   which in order of nature should have preceded, because we should first
   know what we should propound as our hope and scope before we resolve
   upon the way of dying to sin and dying to the world. Till we live the
   new life and are excited to the hopes of glory, we cannot encounter
   sufferings. The new life is the principle, and the hope of glory the
   end, and the patient continuance in well-doing the way.

   Again, it is observable how the apostle increaseth the description of
   his self-denial, what he accounteth gain, and such gain that he
   esteemeth all things but loss and dung in comparison of it; not only to
   know Christ and privileges, but Christ and the sacred influence of his
   grace. To desire to be found in Christ, not having our own
   righteousness, will be assented unto by most. We all desire happiness
   and immunity, to be freed from the penalties of the law and the flames
   of hell; this point of submission will not be much scrupled at; few
   value the life of holiness, but the apostle counted all things loss and
   dung, to know him and the power of his resurrection.'

   [2.] Again, he reckoneth affliction for Christ's sake among the
   advantages of Christ. Surely the afflictions of the gospel, when they
   are holily and patiently endured, are an advantage; not affliction as
   affliction, but partly from the cause: Phil. i. 29, For unto you it is
   given in the behalf of Christ, not only to believe on him, but also to
   suffer for his sake.' Bare suffering is not more than believing, nor
   valuable with out believing; but suffering and believing too is more
   than single believing. A gift and an honour vouchsafed to a few of
   Christ's choice servants; it is given to all to believe, but to some
   not only to believe, but to suffer. Partly from the manner, such as
   argues fellowship and conformity to Christ. To find what exceeding joy
   and comfort it is to suffer for Christ and with Christ is more worth
   than all the world. Partly from the end and fruit in this life, as
   these afflictions promote our dying to sin and the world; therein we
   feel the virtue of Christ's death, and may glory in the cross of
   Christ: Gal. vi. 14, But God forbid that I should glory, save in the
   cross of our Lord Jesus Christ, by whom the world is crucified unto me,
   and I unto the world.' In the world to come, if thereby we may attain
   the resurrection of the dead,' ver. 11.

   [3.] Once more; no affliction, though never so great, was excepted out
   of Paul's resignation to Christ; for such a fellowship in his
   sufferings as maketh us conformable to his death doth also include the
   dying a violent and infamous death for Christ's sake. Now if God call
   us to this, we must count it an honour, and all things but loss and
   dung for Christ's honour's sake. An infamous death for Christ is better
   than all the glory of the world; and we rejoice in the very disgraceful
   circumstances of our sufferings, and that we are put to shame for
   Christ's sake: Acts v. 41, And they departed from the presence of the
   council, rejoicing that they were counted worthy to suffer shame for
   his name.' Now all these circumstances do mightily heighten his
   self-denial; and yet this is the true spirit of christianity, to count
   all things but loss and dung for Christ and his righteousness, for
   Christ and his grace, for Christ and his sufferings, even those which
   are most painful and disgraceful to us.

   I begin with the first benefit, a conformity to the life of Christ,
   That I may know him, and the power of his resurrection.' Knowing is
   here put for sense and experience; and for the word resurrection,'
   there is a first resurrection and a second, with respect to the life of
   grace and glory. The Spirit first raiseth us up from the death of sin
   to the life of grace, and then from the death of nature to the life of
   glory. Christ raised from the dead, giveth us the Spirit, which
   beginneth that life of grace here which shall be perfected in heaven.
   We shall know him and the power of his resurrection fully hereafter,
   when we are raised by him to eternal life and glory. But we know him
   and the power of his resurrection here when we experience his virtue,
   and the sacred influence of his grace in renewing the heart. As we know
   the power of his death when sin is mortified, and the old man
   crucified, so we know the power of his resurrection when we feel the
   operation and virtue of his Spirit in quickening us to newness of life:
   Rom. vi. 4, 5, Therefore we are buried with him by baptism into death,
   that like as Christ was raised up from the dead by the glory of the
   Father, even so we also should walk in newness of life. For if we have
   been planted together in the likeness of his death, we shall be also in
   the likeness of his resurrection.'

   Two points from this clause are to be observed. The first is, that an
   experimental knowledge of Christ is so great a blessing that we should
   count all things but loss and dung to get it.

   I take it for a granted truth that, besides the knowledge of faith,
   there is an experimental knowledge of Christ, whereby believers, from
   this effectual working in them, find that to be true which the word
   affirmeth of him. It is sometimes expressed by taste which is more than
   sight. Sight doth fitly express the knowledge of faith, and taste the
   knowledge of experience: 1 Peter ii. 3, If so be that ye have tasted
   that the Lord is gracious.' So Ps. xxxiv. 8, Oh, come, taste and see
   how good the Lord is.' When we either taste his goodness or feel his
   power, then we have an experimental knowledge of Christ. Many know
   Christ so as to be able to talk of him, his birth, life, and doctrine,
   of his death, passion, and resurrection; but feel nothing, have no real
   proof within themselves of what they speak, no lively, experimental
   knowledge of Christ. Many speak of his salvation from day to day, but
   have not the effects of it. When we find within our selves the fruits
   of his sufferings, the comfort of his promises, the likeness of his
   death, the power of his resurrection, then we know Christ
   experimentally. Now the benefits which we have by this experimental
   knowledge do show the value of it.

   1. Experience giveth us a more intimate knowledge of things. While we
   know things by hearsay, we know them only by guess and imagination; but
   when we know them by experience, we know them in truth; as he that
   readeth of the sweetness of honey may guess at it, but he that hath
   tasted of honey better knoweth what it is: Col. i. 6, Since the day
   that ye knew the grace of God in truth;' that is, knew it indeed, and
   by sensible experience. Our understandings are much advanced by knowing
   the same truths more experimentally than we did before; it is a more
   satisfactory manner of knowledge. A man that has travelled through a
   country knows it better than he that knoweth it only by a map. When we
   have tasted of the sweetness of the promise, and pardon of sin, and
   peace with God, and hopes of glory; when we have lived awhile in
   communion with Christ, or the love of his people, or walked with God in
   a heavenly conversation, it is another thing than it was before.

   2. Experience giveth a greater confirmation of the truth. Optima
   demonstratio est a sensibus--Sense giveth us the most sure and in
   fallible knowledge of things. A man needeth no reason to convince him
   that fire is hot who hath been scorched, or that weather is cold who
   feeleth it in his fingers; so when the promises of God are made good to
   us, and verified in our experience, we see that there is more than
   letters and syllables: Ps. xviii. 30, The word of the Lord is a tried
   word; he is a buckler to all those that trust in him.' So when the
   fruits and effects of the gospel are accomplished in us, and we have
   the impression and stamp of it upon our own hearts, it is past contra
   diction but that this is true: 1 Cor. i. 6, Even as the testimony of
   Christ was confirmed in you.' It was confirmed among them by miracles,
   but within them by the gifts and graces of the Spirit: John viii. 32,
   Then shall ye know the truth, and the truth shall make you free;' John
   xvii. 17, Sanctify them through thy truth; thy word is truth.' When God
   hath blessed his word to free us from the bondage of sin and to cleanse
   and sanctify our hearts, that we may live in love to God, and all
   purity and holiness to his glory, you find it to be a powerful word, a
   word which God hath owned, by accompanying it by his Spirit. So 1 Thes.
   i. 5, For our gospel came not to you in word only, but also in power,
   and in the Holy Ghost, and in much assurance.' That doctrine is
   certainly owned by God, and blessed to the conviction, conversion, and
   salvation of many souls, and therefore our assent is stronger. You
   cannot persuade men against their own sense. They that have felt the
   power of the Spirit inclining them to God and heavenly things have
   found the admirable effects which bare speculation could not discover
   do them in order to faith, certainty, and close adherence; their hearts
   are confirmed.

   3. Experience giveth us greater excitement to the love of Christ and
   his ways; for though love be built upon the proper reasons of love, yet
   it is increased by experience. The proper reasons of love are
   necessity, excellency, and propriety; yet experience addeth a force to
   all these. And therefore it is said, Phil. i. 9, This I pray, that your
   love may abound yet more and more in all knowledge and judgment.' The
   word, en aisthe'sei, signifieth spiritual sense or experimental
   knowledge. This doth increase the love of Christ in us: the more we
   feel the necessity of Christ, and know his usefulness and excellency in
   binding up our broken hearts, and subduing our carnal affections, the
   more shall we love him, as being appointed a saviour for us, to relieve
   our necessities, and procure blessings for us. When Christ doth heal
   our diseases, remove our anguish, sanctify our natures, give us the
   promised help in temptations, relieve us in our distresses, and bridle
   our corruptions, then we know that he is ours; and so far as propriety
   conduceth to increase love, we have the more reason to love him. Now
   that is a notable enforcement: Gal. ii. 20, I live by the faith of the
   Son of God, who hath loved me, and gave himself for me;' 1 John iv. 19,
   We love him, because he loved us first.' We may know the truth of the
   gospel by other means, but we cannot know that it be longeth to us by
   any other means. The grace of the gospel remaineth where it was, in the
   hands of Christ, and the conditional offers of the gospel, till it be
   applied and brought into our hearts, and we are in part put in
   possession of it by the Spirit of sanctification; and when this is
   done, we know our interest, and so our sanctifier becometh our
   comforter, and we carry about in us the matter of our continual joy,
   confidence, and comfort; and therefore we have greater obligations to
   love God and Christ: Rom. v. 4, 5, And patience, experience; and
   experience, hope; and hope maketh not ashamed, because the love of God
   is shed abroad in our hearts by the Holy Ghost, which is given to us.'
   Our particular interest is assured by experience, whether in ordinances
   or afflictions, either by the tastes of his love or the effects of his
   sanctifying grace.

   4. The experimental knowledge of Christ doth more engage us to zeal and
   diligence in the heavenly life. Certainly reports and exhortations
   cannot do so much as experience. Partly--

   [1.] Because when we have experience of the power of Christ's
   resurrection, it begetteth a new life within us, which inclineth us to
   God and heavenly things; there is a principle to work upon. Indeed, in
   the tenders of the gospel there is a principle of reason to work upon,
   which, with a little common help of the Spirit, may convince us of the
   duty which we owe to God; but when this life is begun, there is a
   principle of grace to work upon, an inward mover striving with you, and
   inclining you to perform this duty. And there is a great deal of
   difference between blowing to a dead coal and a live coal: If you live
   in the Spirit,' you will more easily be persuaded to walk in the
   Spirit,' Gal. v. 25. Where there is life, it is soon excited to action.

   [2.] When this life is gratified with the rewards of obedience, such as
   are peace of conscience, the comforts of the Spirit, and some tastes of
   God's acceptance of us unto life by Christ, this is an argument of
   itself above all arguments to engage us to press on for more. As the
   Gauls, when once they tasted the Italian grape, could no longer be kept
   beyond the mountains, but they must get into that country where this
   plant did grow, or the liquor of it might be had. Or rather, let it be
   represented to you by a scriptural instance: There were some sent into
   the land of promise, to bring them the clusters of Canaan into the
   wilderness, to animate and encourage them to put in for the good land.
   So here; God giveth us the Spirit, and sweet foretastes of life
   eternal, not only as an earnest, 1 Cor. i. 22, to show us how sure, but
   as the first-fruits, to show us how good, Rom. viii. 23. Now surely
   this experience is more than all motives without the soul, to engage it
   in this heavenly pursuit.

   [3.] When this life is obstructed by our folly and sin, you find more
   of the displeasure of your Redeemer in your inward man than can
   possibly be represented to you in your outward condition, by the
   suspension of his comforts, by a wounded spirit, by the troubles of the
   sensible soul upon the neglects of his grace; that it is worse to them
   than the loss of all temporal comforts when the grieved Spirit
   withdraweth. You know the anger of your Redeemer for the abuse of his
   grace: Eph. iv. 30, And grieve not the Holy Spirit, whereby ye are
   sealed unto the day of redemption.' The soul is more awakened by the
   interruptions of the acts of love, and his wonted quickenings and
   comforts; yea, by a sore sense of God's wrath and displeasure; it is
   more than want of health, or loss of estate, or a breach upon our
   relations. Therefore experience of Christ's dealing with us is a
   notable part of Christ's spiritual government, and so a notable
   excitement to the heavenly life.

   Use 1. To exhort us to get this experimental knowledge of Christ. An
   exhortation is discharged by motives and means.

   Motives. Sometimes from the danger if you have it not, and the benefit
   you have had already.

   1. If you have it not, you are in danger of atheism. To hear of such a
   mighty Christ, and feel nothing of the virtue of his death, or of the
   power of his resurrection, after so long a profession of his name, what
   is this but a temptation to us that christianity is but an empty
   pretence? We are told, 1 Cor. iv. 20, that the kingdom of God is not in
   word, but in power.' It standeth not in notions, and proud boasts of
   knowledge, or empty discourses, but in the effectual force it hath upon
   the heart of man. There is a power, and an admirable virtue, which
   goeth along with the gospel for the changing of the heart. Now what a
   dangerous temptation is it when it cometh to you in word only! You hear
   of great things, but they have not their effect upon your hearts You
   meet with nothing but words and notions; nothing of this purifying and
   sanctifying virtue of the word by the Spirit of Christ. This must
   follow, either you settle in a cold form, which is practical atheism,
   and certainly produceth nothing of a divine spirit, or real inclination
   towards God and another world: 2 Tim. iii. 5, Having a form of
   godliness, but denying the power thereof;' or settle into an open
   denying of Christ and the excellency of his religion. The cold form may
   consist with the grossest sins, which is a practical denying of God; or
   else you live in doubt and irresolution, and know not what to make of
   religion, which is a more secret denying of him.

   2. If you have not the practical experimental knowledge of Christ, how
   will you be able to carry on the spiritual life with any delight,
   seriousness, and success? This appeareth by a serious view of that
   context which you have, 1 John v. 3-10. In the 3d verse he saith, This
   is love, to keep his commandments, and his commandments are not
   grievous.' In the 10th verse, He that believeth on the Son hath the
   witness in himself.' How do we bring these together? I answer--By these
   propositions, all which are clear when you come to view that scripture.
   That the readiness of our obedience dependeth upon the fervency of our
   love, and the fervency of our love dependeth on the strength of our
   faith, which overcometh the world, the great impediment of obedience.
   The strength of our faith dependeth on the evidence of the object of
   our faith, which is, that Jesus is the Son of God, the Saviour of the
   world, the true Messiah and head of the church. The evidence of this
   dependeth on a double testimony--without us, from heaven, and by
   somewhat within us, which is the testimony of water, blood, and Spirit;
   and this testimony every sound and true believer hath in himself, and
   so loveth God and keepeth his commandments. Now judge you whether it
   doth not concern you to get an experimental knowledge of Christ, and
   whether you can carry on the spiritual life against the world, the
   devil, and the flesh, without it. Either you must suppose to meet with
   no temptations, or else that temptations will be vanquished by the
   evidence without us, without any experience of Christ in our own souls.
   The former is not likely; why else are we warned of enemies and
   assaults? Not the latter, because our temptations to unbelief are many
   and strong; for a guilty conscience is not easily settled, nor a man
   soon brought to trust one whom he hath wronged: sinning Adam is shy of
   God. Besides, the way of our deliverance is so strange and
   supernatural, that God should not spare his own Son, but give him up to
   die for us. Again, the main of our blessings lie in another world, and
   nature cannot easily look afar off; and for the present we are
   afflicted, and seemingly forsaken; and the duties of christianity are
   so opposite to a carnal heart, which would fain be pleased with what is
   grateful to present sense; besides, we have an opposition to that
   future and invisible felicity till grace doth overcome it. These and
   many more things which may be alleged would weaken our hands in duty,
   if we have not, besides the principles of faith and external
   confirmations, some experience in our own souls, to assure us that
   Christ is the Son of God, by his changing us into the divine nature.
   Surely that doctrine is of God which maketh poor creatures like unto
   God. This is more sensible and more affecting, as being more at hand. A
   soul that hath felt this power, findeth the wisdom, power, and goodness
   of God in it, whilst his conscience is quieted, heart changed,
   affections raised to heavenly things: you have a confirmation and
   testimony within you.

   3. Without this experimental knowledge of Christ you can have no
   assurance of your own interest. Though Christ died for sinners, yet
   many perish for ever. Our certainty and assurance ariseth from a work
   of the Spirit upon our own hearts, if we have felt the power of his
   resurrection, if we be risen with Christ. Our sincerity is a far more
   questionable thing than the truths of the gospel. The stamp of God upon
   the gospel is more plainly to be seen, whatever thoughts we have of it;
   but our own case is more hard to be understood. But if Christ hath left
   his mark and impression upon us, if we be planted into the likeness of
   his death and life: Rom. vi. 4, 5, Therefore we are buried with him by
   baptism into death, that like as Christ was raised up from the dead by
   the glory of the Father, even so we also should walk in newness of
   life. For if we have been planted together in the likeness of his
   death, we shall be also in the likeness of his resurrection.' If we be
   such in the world as he was in the world, we may have boldness: 1 John
   iv. 17, Herein our love is made perfect, that we may have boldness in
   the day of judgment; because as he is, so are we in the world;' 1 John
   ii. 6, He that saith he abideth in him, ought himself also to walk even
   as he walked.' In short, if Christ hath taken us into the communion of
   his life and Spirit, there is no scruple to be made of our condition.
   The more you feel the power of his resurrection, you will have not only
   some doubtful and slight conjectures, but may assure your hearts before
   him that he hath loved you, and will be and is your Lord and Saviour.

   4. You will not honour christianity, and cannot propagate it to others
   with such effect, as when you yourselves have had an experimental
   knowledge of Christ, of his graces and comforts. You cannot propagate
   it either by word or deed.

   [1.] By word. You cannot recommend the heavenly life, nor the comforts
   of entertaining communion with God, as when you have had experience of
   them in your own souls. David speaketh affectionately, and like a man
   of experience: Ps. xxxiv. 8, Oh, taste and see that the Lord is good;
   blessed is the man that trusteth in him.' You may the better invite
   them to Christ when you yourselves have found benefit by him. A report
   of a report at second or third hand is no valid testimony; none can
   speak with such warmth and confidence as those that have felt what they
   speak: 2 Cor. i. 4, Who comforteth us in all our tribulation, that we
   may be able to comfort them which are in any trouble, by the comfort
   wherewith we ourselves are comforted of God.' They that speak feelingly
   and with a sense speak most effectually for Christ.

   [2.] In deed and work. You do most honour Christ when you know him, and
   the power of his resurrection, and by him are converted to God; for
   though this power be within us, and be principally ordained for our
   comfort and satisfaction, yet the effects and fruits of it appear to
   others; for the new life cannot be altogether hidden, if it be in us in
   any power, and so maketh up an inducement and invitation to others to
   hearken after the ways of God, when they see that God is in you of a
   truth, and the work of his Spirit showeth itself by a holy and heavenly
   life. This discovereth the power and virtue of Christ to them: 2 Thes.
   i. 11, 12, Wherefore also we pray for you, that God would count you
   worthy of this calling, and fulfil all the good pleasure of his
   goodness, and the work of faith with power: that the name o our Lord
   Jesus Christ may be glorified in you, and ye in him, according to the
   grace of our God, and the Lord Jesus Christ;' 1 Thes. i. 4-7, Knowing,
   brethren beloved, your election of God: for our gospel came not unto
   you in word only, but also in power, and in the Holy Ghost, and in much
   assurance; as ye know what manner of men we were among you for your
   sakes. And ye became followers of us, and of the Lord, having received
   the word in much affliction with joy in the Holy Ghost: so that ye were
   ensamples to all that believe in Macedonia and Achaia.' You sanctify
   God in their eyes, and glorify our Redeemer.

   Means. It is the Spirit worketh all, as the fruit of electing grace: 1
   Thes. i. 4, 5, Knowing, brethren beloved, your election of God: for our
   gospel came not to you in word only, but also in power, and in the Holy
   Ghost.' And also of redeeming grace, for it is the power o Christ's
   resurrection; and the apostle telleth us that the exceeding greatness
   of his power to usward who believe was according to the working of his
   mighty power which he wrought in Christ when he raised him from the
   dead,' Eph. i. 19, 20. We have it by the mediator, yet we must use the
   means. Now the great means are three--(1.) Sound belief; (2.) Serious
   meditation and consideration; (3.) Close application. If we would get
   this experimental knowledge, there must be--

   [1.] A sound belief of the doctrine of the gospel; for we are told, 1
   John v. 10, He that believeth on the Son of God hath the witness in
   himself;' which is the witness of the Spirit, and water, and blood: 1
   Thes. ii. 13, Ye received it not as the word of men, but as it is in
   truth, the word of God, which effectually worketh also in you that
   believe.' We cannot feel the power of the truth till we receive the
   truth. It is the impression of God on the word which begets faith, but
   his impression upon our hearts serveth to confirm faith. We discern it
   in the scriptures before we feel it in our hearts, for this
   experimental knowledge of Christ is not to begin faith, but to
   strengthen it and confirm it. We first have a rational proof of the
   truth of the gospel before we have a sensible proof of it in our own
   souls. The word must be let into the heart by some means or other
   before it can discover its effects. There is enough in the truth to
   discover itself, if the mind be not strangely perverted: 2 Cor. iv. 3,
   4, If our gospel be hid, it is hid to them that are lost; in whom the
   god of this world hath blinded the minds of them which believe not,
   lest the light of the glorious gospel of Christ, who is the image of
   God, should shine upon them.' Upon these grounds we believe, and
   afterwards feel what we do believe.

   2. Serious meditation and consideration is necessary. If there be not a
   sober and impartial consideration of the things believed as necessary,
   they cannot work such a change on the heart and life, but will slide
   away and be ineffectual. Deep thoughts make truth operative; musing
   maketh the fire burn: My heart is inditing a good matter; my tongue is
   the pen of a ready writer,' Ps. xlv. 1. Men are biassed by contrary
   affections, and their hearts are hardened by carnal lusts; therefore
   till grace softens them we shall be as a stone, or wax that is not
   softened; they make no impression upon us. It is the great work of
   eternal grace to give us attentive and awakening thoughts: Acts xvi 14,
   Whose heart the Lord opened, that she attended unto the things that
   were spoken by Paul.' Many truths lie by, and are of no use for want of
   consideration. Serious thoughts of Christ and his salvation work most
   powerfully with us; but most men are not at leisure, and have not time
   to think of God, and Christ, and heavenly things, and never sit alone
   to bethink themselves, and then how can these things work upon them?
   They hear of Christ, his death, and resurrection; but because things
   pass lightly away, they feel nothing.

   3. Close application. Things work not upon us at a distance, with out
   being applied; as the plaster doth not cure till laid close to the
   wound. We ourselves must take home the truth if we would feel the
   virtue of it. The comfort and the mercy must be brought near to us that
   was before afar off and at a distance. While it remaineth in the
   conditional offer, it is as fair for others as for us, and for us as
   for others. But take it home: Rom. viii. 31, What shall we say to these
   things?' Job v. 27, Hear it, and know it for thy good.' Every
   particular person must look upon himself as concerned in the offer of
   Christ, excite his own heart to it, live in him, and receive his
   benefits.

   Use 2. Have we any experimental knowledge of Christ? Do we know him,
   and the likeness of his death, and the power of his resurrection?
   Search, but yet take these two cautions--

   1. Look for experience in a way of sanctification and holiness rather
   than in a way of comfort and ravishing delight, for the one is not so
   necessary as the other. The Spirit may lay by his comforting office to
   promote his sanctifying work. God's interest is above your own, and the
   new nature is the greatest evidence. Consolation is not the highest and
   most necessary part of Christ's work. It is sin is the true cause of
   our trouble; get that mortified, and you have an experience of Christ
   working in you. Your cure may be working, though you have not present
   ease.

   2. Look to the thing, not to the measure and degree. If the Spirit of
   God possesseth you, and ruleth you for God, and giveth you his nature
   and image, and inclineth you to God, there is a change, though not
   carried to such a degree.

   Doct. 2. One great point or part of the experimental knowledge of
   Christ is knowing the power of his resurrection.

   We have showed you before that the knowledge of Christ is not a slight
   and superficial knowledge, but such whereby we are made sensible of his
   power, to what ends he died and rose again. It is not a naked
   speculative knowledge. We know Christ aright when we feel his power,
   and have experience within ourselves of the things which we know.

   Now I must show you more particularly what is the power of his
   resurrection.

   1. This power is the Lord's work in regeneration, whereby he bestoweth
   upon us a new life, a spiritual life of grace; for so it is explained:
   1 Peter i. 3, Hath begotten us to a lively hope, by the resurrection of
   Jesus Christ from the dead.'

   2. This new life is not only an obligation to live in all purity and
   holiness to the glory of God, but an inclination or a power to do so,
   because it is from the Spirit of Jesus; for we live to God in the
   Spirit: But if the Spirit of him that raised up Jesus from the dead
   dwell in you, he that raised up Christ from the dead shall quicken your
   mortal bodies, by the Spirit that dwelleth in you,' Rom. viii. 11. The
   profession of the name of Christ, into which we are baptized, inferreth
   an obligation, but the actual indwelling of the Spirit in us implieth
   an inclination, power, or ability to walk with God in all newness of
   conversation.

   3. This Spirit or renewing grace we receive from Christ: Titus iii. 5,
   6, By the renewing of the Holy Ghost, shed upon us abundantly through
   Jesus Christ our Lord.' We have it from Christ as the second Adam, or
   head of the new creation. Look, as the first Adam was by his sin the
   fountain cause of spiritual death, for in him all sinned,' Rom. v. 12,
   and through the merit of his sin we were deprived of original
   righteousness: Rom. v. 19, For as by one man's disobedience many were
   made sinners;' in place whereof an universal inclination to all evil
   succeeded: Gen. vi. 5, That every imagination of the thoughts of his
   heart was only evil continually;' and our own particular actual sins do
   lay us lower under the state of death, and make our deliverance more
   difficult: Jer. xiii. 23, Can the Ethiopian change his skin, or the
   leopard his spots? then may ye also do good that are accustomed to do
   evil;' so Jesus Christ is the beginning, root, and fountain cause of
   all the grace that we have; he is the second Adam.

   4. This gift of the Spirit is procured for us by the intervention of
   Christ's merit and mediation, whereby he satisfied divine justice, and
   acquired those things which divine love and mercy had prepared for us.
   They were lost in Adam, but purchased by Christ, who was made a curse
   for us, that the blessing of Abraham might come on the gentiles through
   Jesus Christ, that we might receive the promise of the Spirit through
   faith,' Gal. iii. 13, 14.

   5. Though this Spirit and renewing grace were purchased by Christ's
   death, it is conveyed and applied to us with respect to his
   resurrection, and so spoken of everywhere in scripture; as here it is
   called, the power of his resurrection;' so it is said, Eph. ii. 5, He
   hath quickened us together with Christ.' Not at the same time in our
   own persons, for so we are quickened a long time after Christ's
   resurrection in our effectual calling; but by the same power by which
   Christ was quickened and raised we are quickened and we are raised
   also, every one of us in his own time. Our head and lord was dead, but
   is now alive and liveth for ever, for that end and purpose. By his
   resurrection it appeareth that God is satisfied and appeased, death
   subdued and overcome, and Christ in a capacity, and exalted, to give us
   this new life, Acts v. 31. Christ rose as the first-fruits of the
   regenerate,' 1 Cor. xv. 20; as the first-born from the dead,' Col. i.
   18; The first begotten of the dead,' Rev. i. 5. He rose by his own
   power to immortality and life. So by the same power and virtue will he
   raise and quicken his members as the first-born among many brethren,
   and give the rest a share of the Father's goods.

   But more particularly, I shall show you how, by virtue of Christ's
   resurrection, christians obtain the grace of a new life. [For this see
   sermon on 2 Corinthians v. 15.]

   Secondly, The fellowship of his sufferings, that I may be conformable
   to his death.' Here is the second privilege, conformity to the death of
   Christ; so the apostle accounts it in this place. Here take notice--

   1. Those that would be partakers of Christ must not fancy to themselves
   an easy life free from all sufferings, but such a condition as they may
   be conformable to the death of Christ: Rom. viii. 17, If so be that we
   suffer with him, that we may be also glorified together.' We must be
   partakers of his sufferings if we would be partakers of his kingdom. If
   we be dead with him, and suffer with him, we shall also reign with
   him,' 2 Tim. ii. 12. The way to eternal salvation is to tread in
   Christ's steps, by the cross to come to the crown.

   2. These sufferings for Christ should not seem grievous to God's
   children, and they should be so far from shunning sufferings when God
   calleth them to it, or from any repining or heartless discouragement,
   that they ought rather to think it their glory, and their great honour
   and happiness; for Paul reckoneth it among his advantages. And else
   where in scripture we are bidden to rejoice in it, if we suffer
   anything for Christ and his truth; for indeed there is great comfort
   and joy to be had in suffering for him and with him in his mystical
   body. They that have tasted this sweetness count all things but loss
   and dung in comparison of it; and so might we rejoice and be exceeding
   glad if we consult with the privileges of the Spirit rather than the
   interest of the flesh: James i. 2, Count it all joy when ye fall into
   divers temptations;' Mat. v. 11, 12, Blessed are you when men shall
   revile you, and persecute you, and shall say all manner of evil against
   you falsely for my name's sake: rejoice, and be exceeding glad, for
   great is your reward in heaven.'

   3. The two grand things which lighten all our afflictions and
   sufferings for Christ are those mentioned in the text--fellowship with
   him, and conformity to him.

   [1.] Fellowship with him, That I may know the fellowship of his
   sufferings;' 1 Peter iv. 13, But rejoice, inasmuch as ye are partakers
   of Christ's sufferings, that when his glory shall be revealed, ye may
   be glad also with exceeding joy.' How partakers of his sufferings? He
   suffereth with them, and communicateth his Spirit, and that in a larger
   measure of comfort than to the rest of his people. As a special measure
   of wisdom and strength, so a more liberal allowance of sup ports and
   comforts: Col. i. 24, Who now rejoice in my sufferings for you, and
   fill up that which is behind of the afflictions of Christ in my flesh;'
   stere'mata Christou, the leavings. The sufferings of christians are the
   sufferings of Christ, and the filling up of his sufferings. Not as if
   his personal sufferings for the redemption of sinners were imperfect,
   and to be supplied by our sufferings; that cannot be, for by one
   offering he hath perfected for ever them that are sanctified;' but
   partly because such is the sympathy between Christ and believers, that
   their sufferings are his sufferings: Acts ix. 4, Saul, Saul, why
   persecutest thou me?' How persecute me? Christ was far enough out of
   his reach, but he persecuted him in his members. When the toe is trod
   upon the tongue will cry out, You hurt me. And partly because so strict
   is the union which is between them and Christ, that he and they make up
   but one mystical Christ: 1 Cor. xii. 12, For as the body is one, and
   hath many members, and all the members of that one body, being many,
   are one body; so also is Christ.' That is not Christ personal, but
   Christ mystical; they are one; he partaketh of their sufferings, and
   they of his Spirit.

   [2.] Conformity to Christ. We must be like him whom we have chosen for
   our head and chief. What do we with christianity, if we refuse to be
   like Christ? Rom. viii. 29, Whom he did foreknow he also did
   predestinate to be conformed to the image of his Son;' to be holy as he
   was holy, and to be afflicted as he was afflicted: 2 Cor. iv. 10,
   Always bearing about in the body the dying of the Lord Jesus.' When
   name dieth, and interests die and languish, when we are scorned,
   reproached, despitefully used, we carry up and down the sufferings of
   Christ. Patient undergoing crosses for Christ is an evident resemblance
   of the cross of Christ; this maketh us like christians, yea, like
   Christ himself. And however this seem troublesome and disgraceful to
   those that are blinded with the delusions of the flesh, yet to a holy
   man and a believer this should make a bitter cross lovely, that thereby
   he may be more like his lord and master; as the apostle, That I may be
   conformable to the death of Christ.'

   Use 1. Look for sufferings. Every member of Christ's body hath his
   allotted portion and share. The great wave of affliction did first beat
   upon Christ, and some drops will light upon us. The bitter cup goeth by
   course and round. Christ began and drank of it first, the apostles then
   standing by: John xviii. 8, If ye seek me, let these go.' But their
   course came next: 1 Cor. iv. 9, For I think that God hath set forth us
   the apostles last, as it were appointed to death.' And thus it hath
   gone from hand to hand ever since. All are not made to drink it at
   once, that some still may be in capacity to pity, help, and sympathise
   with others; but we have all our course and turn.

   2. Propound to yourselves the pattern of Christ. It is a blessed thing
   to know by experience the sweetness and comfort which cometh by
   communion with Christ, and conformity to Christ in these sufferings. As
   Christ suffered, we must suffer; as he died patiently, meekly, so must
   we bear whatever God will lay upon us; as he had his consolation, so
   have we sweet comfort and support too; as he had his glory, we must
   carry it so that we may be partakers of eternal glory by Christ, and
   our sufferings have the same issue.
     __________________________________________________________________

SERMON VII.

   If by any means I might attain unto the resurrection of the
   dead.--Phil. iii. 11.

   THE apostle in the context is reckoning up his gain by Christ. We have
   insisted on two grand privileges and benefits already--justification
   and sanctification. This latter consisteth of two parts--conformity to
   his life and death. The first ennobleth the creature to be admitted
   unto the life of God; the other part seemingly depresseth the creature,
   the fellowship of his sufferings, and conformity to his death; yet that
   is an honour too, and so should be valued and reckoned among other
   privileges; partly because of its present use, as it helpeth to mortify
   sin, and deaden our affections to the world; and partly because it is
   the way and means to our future advancement, and its respect to the
   third benefit, which is glorification. Our gain by Christ reacheth
   further than to anything within time. It accompanieth a man, and
   preserveth his dust in the grave until the last day, and maketh him a
   partaker of the glorious resurrection of the just. This last benefit,
   as the fruit of our closing with Christ, the apostle here represented,
   If by any means we may attain to the resurrection of the dead.'

   In the words observe--

   1. The benefit to be obtained by Christ, The resurrection of the dead.'

   2. The submission of a self-denying believer, If by any means I might
   attain to it.'

   1. The benefit. How is this a great privilege, since there is a
   resurrection of the wicked? Acts xxiv. 15, That there shall be a
   resurrection, both of the just and unjust.' But their resurrection
   shall be to condemnation: John v. 29, But they that have done evil, to
   the resurrection of damnation;' and so a fall rather than a
   resurrection. Therefore the faithful and the righteous are only called
   Children of the resurrection;' Luke xx. 36, Neither shall they die any
   more, for they are equal unto the angels, and are the children of God,
   being the children of the resurrection.' Not as if the other should not
   rise, but they shall not rise to glory. And Grotius observeth the word
   in the text is not ana'stasis, but exana'stasis, to express that full
   and blessed resurrection which no death, no evil shall ever follow.
   Therefore by the resurrection of the dead' he understandeth that
   eternal life and blessedness which is consequent thereupon: Luke xiv.
   14, And thou shalt be blessed, for they cannot recompense thee; for
   thou shalt be recompensed at the resurrection of the just.'

   2. The submission of a self-denying believer to use any means to obtain
   it: If by any means I may attain to the resurrection of the dead.' The
   words seem to express a doubtfulness, but indeed they do not. Paul was
   not doubtful of his particular interest: 2 Cor. v. 1, For we know that
   if our earthly house of this tabernacle were dissolved, we have a
   building of God, a house not made with hands, eternal in the heavens.'
   Paul could not be doubtful whether by these means he might obtain a
   blessed resurrection, for there is no uncertainty or fallibility in
   God's promise; why doth he then thus express himself?

   [1.] To intimate the difficulty, thereby to quicken his desire and
   diligence; as if he had said, I know it is hard to come by this happy
   estate, but I resolve to pursue it by any means. It is a matter of
   great difficulty to attain to the glorious resurrection of the just,
   and have our portion in it; but though it be a difficult thing, yet
   where the reality is believed, difficulties do but kindle desire and
   excite our diligence.

   [2.] To express the variety of the means, or the way by which God
   bringeth his people into glory. There is doing good, and suffering evil
   for his sake. Now whether it be by living to God or suffering for God,
   Paul submitted to both or either way; and therefore this, If by any
   means,' must be referred to his exercising himself to godliness,
   implied in that expression, Knowing the power of his resurrection;' or
   his patient suffering for Christ, implied in this expression, The
   fellowship of his sufferings, and conformity to his death.' Holiness of
   life is not the only means, nor are the afflictions of the gospel the
   only means; sometimes God will use both. Some may get through and
   escape to heaven without any remarkable afflictions, if they be of
   eminent holiness; or if they have afflictions, yet they may get to
   heaven without persecution, as in quiet times when the churches have
   rest: Luke ii. 29, Now lettest thou thy servant depart in peace
   according to thy word.' Others with persecution, but not to effusion of
   blood: Heb. xii. 4, Ye have not resisted unto blood, striving against
   sin.' Some only suffer spoiling of goods: Heb. x. 34, And took joyfully
   the spoiling of your goods, knowing in yourselves that you have in
   heaven a better and enduring substance.' And others by plain and direct
   martyrdom: Rev. xii. 11, They loved not their lives unto the death.'
   Some have store of inward troubles, as Heman; others not, but are
   exercised with outward crosses.

   [3.] To set forth his full submission. We must neither except one means
   nor another in bringing us to glory. We know not which way he will
   take, but we must submit to all, even to death itself: Luke xiv. 26, If
   any man come to me, and hate not his father and mother, and wife, and
   children, and brethren, and sisters, yea, and his own life also, he
   cannot be my disciple.'

   [4.] His unwearied diligence and earnest endeavour to obtain this
   happiness whatever it cost him; and therefore he resolveth to be any
   thing and do anything, if he might be happy at length. Though in the
   meantime we meet with many troubles and crosses, and are put upon
   duties displeasing to the flesh, yet we must not stick at any means to
   obtain so excellent an end.

   [5.] The value of this benefit, and his ardent and vehement desire to
   attain it. Paul did all things for the resurrection's sake, or that
   happiness to which the resurrection of the body is an introduction. He
   did rest satisfied with the hopes of eternal life, and that perfect
   holiness and felicity he should then enjoy, as a sufficient recompense
   for all his losses and labours, disgraces and troubles. The word is
   emphatical, ei' pos katante'so. The word antan, which we translate
   attain,' signifieth to come to the place which is directly opposite to
   that we are now in. So is the state of glory to the present life; here
   is misery, there is happiness; here is sin, there is holiness; here
   shame, there glory; here labour, there rest; here the cross, there the
   crown; here the conflict, there the full and absolute conquest; here
   the work, there the reward; here absence from God, there for ever
   present with him; here weakness, there perfection; then all good is
   perfected, and all evil shall cease; here we are capable of a
   dissolution, the body and soul may be severed, but there eternally
   united never to part more; here God's children are scattered up and
   down, living in several places and ages of the world, there all God's
   family shall meet together in one great congregation. So that the
   resurrection of the dead is the mark we should aim at in the whole
   course of our lives, and we should say, If by any means;' as if he
   should say, I shall account it well with me, and that I am recompensed
   enough, if at length I shall attain the perfection and happiness of
   that blessed estate.

   Doct. That the blessedness of the saints at the general resurrection is
   so great, that we should be content to use any means, to run any
   hazards, so we might attain it. I shall show you--

   1. What is the happiness of the saints in that day.

   2. Give you a short account of the means by which God bringeth us
   thither.

   3. Why we must submit to be guided by him in his own way to this
   glorious and blessed estate, or use any means that we may attain the
   resurrection of the dead.

   I. What is the happiness of the saints in that day. The blessedness is
   either subjective and inherent, or relative and adherent.

   1. Our personal inherent blessedness is glory revealed in us, Horn,
   viii. 18. Now this glory in us is a complete felicity in body and soul.

   [1.] The body hath its felicity, for several reasons; partly--

   (1.) Because the man cannot be happy till the body be raised again. The
   soul alone doth not constitute human nature, or that kind of creature
   which we call man; the body is one essential part, which doth concur to
   the constitution of man, as well as the soul; therefore the soul,
   though it be a spirit, and can live apart from the body, yet it was not
   to live apart for ever, but to live in the body; and so remaineth a
   widow as it were, till the body be raised up and united to it; for with
   out its mate and companion, it remaineth destitute of half itself,
   which though it may be born for a while, yet not for ever. The soul is
   waiting to be sent again into the body; and when the hour is come, what
   shall hinder? There is a relative union, and a deep rooted love and
   inclination of the soul to its body; so that it is mindful of it, and
   waiteth with longing when the command of God shall send it to receive
   the body.

   (2.) It is agreeable to the wisdom, justice, and goodness of God, that
   the body, which had its share in the work, should have its share in the
   reward. It is the body which is most gratified by sin, and the body
   which is most pained in obedience. What was it which was wearied and
   tired, and endured all the labours and troubles of christianity, but
   the body? Therefore the body, which is the soul's sister and coheir, is
   to share with it in its eternal estate, whatever it be. Before the
   general resurrection, the wicked are but in part punished, and the
   godly in part rewarded: there is a time when God will deal with the
   whole man.

   (3.) The estate of those that die will not be worse than the state of
   those that are only changed at Christ's coming. Now their bodies are
   not destroyed, but perfected; the substance is preserved, only it is
   renewed with new qualities. Now there would be a disparity among the
   glorified if some should have their bodies, others not.

   (4.) In the heavenly estate there are many objects which can only be
   discerned by our bodily senses; as the human nature of Christ, the
   beams of the heavenly mansion wherein the blessed have their residence,
   with other the works of God, which certainly are offered to our
   contemplation. Now if God find objects, he will find faculties. How
   shall we see else those things which are to be seen, or hear those
   things which are to be heard, unless we have bodies and bodily senses?

   (5.) As Christ was taken into heaven, so shall we; for we shall bear
   the image of the heavenly one. He carried no other flesh into heaven
   but what he assumed from the virgin. The very body which was carried in
   her womb, offered up as a sacrifice for sin, that very body was carried
   into heaven. Now this soma tes tapeino'seos, this vile body,' shall be
   likened unto Christ's glorious body, Phil. iii. 21. That body that is
   now subject to so many infirmities, which is harassed and worn out with
   labours, obnoxious to such pains and sufferings, even this body shall
   be likened unto his glorious body. This body shall be then immortal,
   free from all diseases, imperfections, and defects. It shall not be
   decayed with age, nor wasted with sickness, nor need the supplies of
   meat and drink to repair it, nor be subject to pains and aches, but
   remain for ever in an eternal spring of youth. And for clarity and
   brightness, it shall shine as the sun: 1 Cor. xv. 42-44, So also is the
   resurrection of the dead; it is sown in corruption, it is raised in
   incorruption: it is sown in dishonour, it is raised in glory: it is
   sown in weakness, it is raised in power: it is sown a natural body, it
   is raised a spiritual body. There is a natural body, and there is a
   spiritual body.' In short, it is endowed with all the perfections a
   body is capable of; but the greatest perfection is this, that it shall
   be united to a soul fully sanctified, that shall never use it as an
   instrument of sin more.

   [2.] For the happiness of the soul, we shall be satisfied with the
   vision of God, and transformed into the likeness of God: 1 Cor. xiii.
   12, For now we see through a glass darkly, but then face to face. Now I
   know in part, but then I shall know, even as also I am known;' 1 John
   iii. 2, Beloved, now we are the sons of God, and it doth not appear
   what we shall be: but we know, when he shall appear, we shall be like
   him, for we shall see him as he is.' Our souls shall be naturally and
   graciously perfected both in our faculties and qualities, and so firmly
   established in a state of holiness as never to sin more, or to be in
   danger of sinning again. We shall fully enjoy the vision of God, and by
   seeing be made like him. If specular vision transformeth us (2 Cor.
   iii. 18, But we all with open face, beholding as in a glass the glory
   of the Lord, are changed into the same image, from glory to glory, even
   as by the Spirit of the Lord), much more the light of glory. We shall
   be filled with eternal joy and delight, and securely possess our
   eternal blessedness. The light of God's eternal favour shall shine upon
   us in its full strength, without cloud or night.

   2. Adherent privileges, justification, adoption, and redemption, they
   are all perfect.

   [1.] Justification. We are justified now as soon as we believe. We have
   a right by covenant to justification, but the solemn sentence is not
   passed. Then we have our absolution from our judge's mouth sitting upon
   the throne: Acts iii. 19, That your sins may be blotted out, when the
   times of refreshing shall come from the presence of the Lord;' that is,
   our full and final justification, when sin shall never rise up in
   judgment against us any more.

   [2.] Adoption. We have a right now: John i. 12, To as many as received
   him, to them gave he power to become the sons of God.' But the full
   fruition is hereafter: Now we are the sons of God; but it doth not
   appear what we shall be;' Rom. viii. 23, Even we ourselves groan within
   ourselves, waiting for the adoption, to wit, the redemption of our
   body;' when God shall not only take us into his family, but his
   presence and palace; not only give us a right, but the possession;. not
   only some remote service and ministration, but everlastingly employed
   in loving, delighting, and praising God; and the tokens of his fatherly
   affection to us are not only privately exhibited, but manifested before
   all the world. Then adoption is adoption indeed.

   [3.] Redemption. Therefore that day is called the day of redemption,'
   Eph. iv. 30, because then we are completely redeemed out of all misery,
   both of soul and body: Luke xxi. 28, Your redemption draweth nigh;'
   Eph. i. 14, Which is the earnest of our inheritance, until the
   redemption of the purchased possession unto the praise of his glory;
   for then we are completely redeemed from all sin and misery, both in
   soul and body at once, when all tears shall be wiped from our eyes, sin
   and sorrow no more. Christ is a saviour now, a redeemer now; he hath
   saved us, and redeemed us from all evil as to the fulness of his merit;
   yea, he is a redeemer now, a saviour now, as to partial application,
   when guilt is pardoned, and the power and reign of sin broken; but at
   death he is a more perfect saviour and redeemer, when we receive the
   salvation of our souls. Now the evils introduced by sin yet remain upon
   the body, but at death the last enemy is destroyed, and the effects of
   sin cease.

   II. The means by which God bringeth us thither. They may be referred to
   two heads: there is a way of holiness, and patient enduring the cross.
   In the general, it will cost us something to obtain it, for all
   excellent things are hard to come by; in particular, that is by
   self-denial, both in the active and passive part of our obedience.
   Therefore the apostle, when he showeth what use we should make of the
   doctrine of the resurrection, he referreth all to these two heads: 1
   Cor. xv. 58, Wherefore, my beloved, be ye steadfast and immovable,
   always abounding in the work of the Lord, forasmuch as ye know your
   labour is not in vain in the Lord.' We ought to be steadfast and
   unshaken in afflictions, and we ought also to abound in the work of the
   Lord. Of the two, holiness is the most necessary and indispensable. God
   may bate some men suffering, but he never bated any man holiness; for
   no unclean thing shall enter there,' Rev. xxi. 27; and without holiness
   no man shall see God,' Heb. xii. 14. There must be mortification of
   sin, and there must be living to God. Besides, sufferings for religion
   without holiness are but a scabby sacrifice, and swine's blood offered
   to him, which are an abomination to the Lord.

   1. For the way of holiness, and the active part of our obedience, that
   consists in two things--dying to sin and living to God.

   [1.] Dying to sin. Certainly we must die unto sin; we must crucify the
   flesh with the affections and lusts;' for if pride, worldliness, and
   sensuality live, we die; for every one of these turneth us to another
   happiness, and we have our heaven elsewhere than in the habitation of
   the blessed: Luke xvi. 25, Son, in thy lifetime thou receivedst thy
   good things.' The pleasures, honours, and profits of the world, whilst
   we make these things our felicity and scope, we discharge God from
   giving us any other reward. The covetous have their portion in this
   world, and the voluptuous sell their birthright for one morsel of meat,
   and the ambitious and vainglorious are not contented with the honour
   which cometh from God only. We shall have pleasures enough, and riches
   enough, and honours enough, if we can be contented to tarry God's
   leisure, and will continue with patience in well-doing. But when we
   will be our own carvers, and set up sense instead of faith, and an
   imaginary and corrupting felicity instead of the real and sanctifying
   felicity which is offered to us in the promises of the gospel, we can
   blame nothing but our perverse choice; and no wonder if God deny to us
   the happiness we contemn. Flatter not yourselves; there is no leaping
   from Delilah's lap into Abraham's bosom; no hope to get to heaven at
   last, when all our care hath been to heap up treasure to our selves
   here in the world; no such connection between vainglory and eternal
   glory, that after we have served the one, we should obtain the other.
   No; the scripture is peremptory with us: Rom. viii. 13, If ye live
   after the flesh, ye shall die; but if through the Spirit ye mortify the
   deeds of the body, ye shall live;' Gal. vi. 8, He that soweth to the
   flesh, shall of the flesh reap corruption; but he that soweth to the
   spirit, shall of the spirit reap life everlasting.' If the world
   present to the flesh the bait, faith should show it the hook, and set
   our loss against our gain. God will not give us two heavens, here in
   our passage, and hereafter at the end of the journey.

   [2.] Living to God. None shall live with God but those that first live
   to God in a state of holy communion with him, and glorify him upon
   earth. The spiritual life is heaven begun: if it be begun, it will be
   perfected; if not, we eternally miss of it. If we look for the
   resurrection of the dead, we must prepare for it by giving all
   diligence to be found of him in peace,' 2 Peter iii. 14, by watching
   and praying, that we may be counted worthy to stand before the Son of
   man,' Luke xxi. 36, that we may meet him with cheerfulness and
   confidence, not fear any evil from him: Acts xxiv. 15, 16, And have
   hope towards God, that there shall be a resurrection of the dead, both
   of the just and the unjust. And herein do I exercise myself, to keep
   always a conscience void of offence toward God and toward men.' Surely
   it is no easy thing to attain to this blessedness, and therefore we
   must set ourselves if by any means to seek after it.

   2. As to passive obedience, this must be minded too, that so dying with
   him, and after his example, we may consequently obtain to rise with him
   to everlasting life. So great a good as eternal blessedness is to be
   sought, though with the communion of the sufferings of Christ.

   Now here I shall observe two things.

   [1.] That no suffering must be excepted out of our resignation. Though
   all that shall be happy do not suffer death for Christ (for all are not
   called to so great an honour), yet all must be ready to die for Christ;
   for he is a christian, and none but he, that can deny life itself for
   Christ's sake. I prove it, because when Christ would teach his
   disciples self-denial, he doth instance in this point, to put our
   self-denial to the trial: Mat. xvi. 25, He that saveth his life, shall
   lose it; and he that loseth his life, shall save it.' Whether you love
   an immortal holy life with God, or else your fleshly and earthly life
   better. This is the great question to be resolved, whether you are
   heirs of heaven or hell? The unsanctified may have some love to God,
   but not a love to him above their lives. But if you can, for the love
   of God, and the hopes of glory, submit even to death itself, this is
   the proof of your sincerity. Again, Luke xiv. 26, If any man come unto
   me, and hate not father, and mother, and wife, and children, and
   brethren, and sisters, yea, and his own life also, he cannot be my
   disciple.' You will think it is a note of excellency, and a commendable
   qualification of some few extraordinary saints. No; it is that measure
   of saving grace which constituteth sincerity. Some may more willingly
   and readily lay down their life for Christ, but all must be contented
   to do so. If you think this is a hard saying, and who can bear it? I
   answer--

   (1.) There is no room for objections against so plain a word of Christ
   It is the wisdom of God, and not our reason, which disposeth the crown
   of life, and which way we shall obtain it; and when Christ hath stated
   his terms, it is too late for the vote of man to think to bring down
   christianity to a lower rate.

   (2.) This self-denial must be acted. When there is no way to escape
   such sufferings but by sinning, you must cheerfully lay down, not only
   all your interests, but your lives for Christ's sake. As those martyrs,
   Heb. xi. 35, They were tortured, not accepting deliverance, that they
   might obtain a better resurrection.' When they might have been upon
   certain conditions freed from these cruel pains, they chose rather to
   suffer and die than accept of these conditions, being contrary to the
   laws of God. Why? Because they looked for a resurrection to eternal
   life, that God would give them a glorious, immortal, blessed life, for
   a little miserable, short, and mortal breath, and would recompense
   their cruel pains with eternal pleasures. This will explain the
   apostle's expression, If by any means I might attain to the
   resurrection of the dead.'

   III. The reasons why, rather than fail and miss of eternal. life, we
   must submit to any means which God hath appointed in this world, or for
   our trial doth put us upon in the course of his providence.

   1. From the absolute dominion and prerogative of God, both to make laws
   and to put us upon what trials he pleaseth to appoint. He is our lord
   and sovereign, and therefore it is his wisdom, and not our reason, must
   determine by what we shall attain to that blessedness for which we were
   created. In his word he hath prescribed the duties, and hath reserved
   to himself a liberty in his providence to appoint our trials. To repine
   against his laws is to question his sovereignty: Ps. xii. 4, Who have
   said, With our tongue we will prevail, our lips are our own; who is
   lord over us?' If we think to speak and do what we please, and as our
   affections and interests shall move us, we go about to disannul his
   authority, and question his right to govern. So also to murmur against
   his providence. He may do with his own as he listeth, Mat. xx. 15.
   Therefore we must submit to his sharpest dispensations, and be in
   perfect subjection to the Father of spirits, Heb. xii. 9. Our comforts,
   our lives, are not our own; God, that doth require them, is absolute
   lord of them. If he cannot dispose of us and our comforts at his own
   pleasure, he is not, at least he is not owned as our lord and governor.

   2. From the temper of his government, or the mitigation of his
   sovereignty, which he observeth in all his dealings with his people.
   God is an absolute sovereign, and giveth no account of his matters;
   therefore we must acquiesce in his laws and providences, though we know
   not the reasons of them. Yet his sovereignty in the exercise of it is
   always mitigated, and made sweet to us by his wisdom, power, and
   goodness, as to the case in hand. For his laws, they are holy, just,
   and good; there is no modelling and bringing them down to our humours
   and fancies, but they must stand as they are, being built on eternal
   equity, and commending themselves by their own evidence to our
   consciences.

   But for his providential dispensations--

   [1.] There is much wisdom in them: for he doth not call us to any
   eminent act of self-denial till we are prepared for it, sufficiently
   enlightened and confirmed, before we are called to suffer for the
   truth, or upon the hopes of glory. As Jacob drove as the little ones
   were able to bear, so doth God lay upon his people no more than they
   are able to bear, 1 Cor. x. 13. His castles are well victualled before
   they are besieged; first enlightened, then afflicted: Heb. x. 32, After
   ye were illuminated, ye endured a great fight of affliction;' Gen.
   xxii. 1, After these things God did tempt Abraham.' After solemn
   assurances of his love, then he put him upon offering up Isaac. So he
   deals proportionably with all his children. Their afflictions are
   according to their strength, and the degree and measure of grace
   received.

   [2.] From the power of God. We have no reason to be discouraged in his
   service. God can deliver you from hard trials by forbearing to call you
   to them, and restraining the rage of enemies by delivering out of their
   hands by his almighty power; only it is your duty to resolve to be
   obedient to him, whether he will deliver you or no, and make a way for
   your escape. This was the resolution of the three children: Dan. iii.
   17, 18, We are not careful to answer thee in this matter. If it be so,
   our God whom we serve is able to deliver us from the burning fiery
   furnace, and he will deliver us out of thine hand, O king: but if not,
   be it known unto thee, O king, that we will not serve thy gods, nor
   worship thy golden image which thou hast set up.' So Paul: Acts xx. 22,
   24, And now I go bound in the spirit to Jerusalem, not knowing the
   things that shall befall me there: but none of these things move me,
   neither count I my life dear unto myself, so I may finish my course
   with joy, and the ministry which I have received of the Lord Jesus, to
   testify the gospel of the grace of God.' We must be positive in our
   duty, but refer it to God to determine of our lot. If the worst come to
   the worst, he is able to support us: 2 Tim. iv. 17, 18, I was delivered
   out of the mouth of the lion; and the Lord shall deliver me from every
   evil work, and preserve me to his heavenly kingdom.' It becometh not
   the servants of God to be tender of the interests of the flesh, if they
   will be kept blameless to his heavenly kingdom.

   [3.] There is relief in his goodness too, who doth extraordinarily
   support, assist, and comfort his suffering servants in all their
   conflicts and trials: 1 Peter iv. 14, If ye be reproached for the name
   of Christ, happy are ye; for the spirit of glory and of God resteth
   upon you.' Cordials are for a fainting time; and his people in
   sufferings have a more liberal allowance of his supporting presence, a
   sweeter taste of his love: Rom. v. 5, The love of God is shed abroad in
   our hearts.' Clearer hopes of glory than others have. All the saints of
   God are in a way to glory, but his suffering saints are in the nearest
   way; yea, they have a reward above the common reward, for those that
   come out of tribulation wash their garments white in the blood of the
   Lamb, and are admitted to stand before the throne, Rev. vii. 13, 14.
   Now since these things are so, we may be contented by any means to
   attain unto the resurrection of the dead.

   3. The great difficulty lieth, not in a respect to the end, but the
   means; and so the trial of our sincerity must be rather looked for
   there. There is some difficulty about the end, to convince men of an
   unseen felicity, but the greatest difficulty is to convert them from
   worldly vanities, and to draw them to seek after it. We have a quick
   ear for offers of happiness, but we snuff at the troublesome conditions
   of duty, and obedience, and entire subjection to God. All would attain
   to the blessed resurrection, but they do not come to this, If by any
   means,' Balaam could say, Let me die the death of the righteous, and
   let my latter end be like his,' Num. xxiii. 10; but he loved the wages
   of unrighteousness. If the wicked are said to despise eternal
   happiness, it is not simply as happiness, nor eternal; they like
   happiness well enough, for they love themselves, and would be happy;
   nor as eternal, for man, that lost the right object of his desires,
   hath not lost the vastness of them; he would be happy for ever, but it
   is not in conjunction with the means. Thus the Israelites despised the
   pleasant land, and murmured in their tents,' Ps. cxvi. 24, 25. What
   ailed them? The land was a good land, a most fruitful possession; but
   when the spies brought back word, as of the great fertility of the
   land, so of the giantly strength and stature of the people and their
   fortifications, they thought God had deluded them, and resolved to give
   over the pursuit of Canaan. Canaan was not thought worthy of the pains
   and difficulties to be sustained in going towards it. So it is in the
   case of heaven. Heaven is a good place, but out of indulgence to the
   ease of the flesh, and because of the strictness of holy walking, and
   the difficulties of obedience, we give over the pursuit after heaven.
   Therefore if we would be sincere, we must submit to any means
   prescribed or required.

   4. The hope propounded will bear this submission, and so the reason of
   the thing showeth it. Immortal happiness is most desirable, and endless
   misery is most terrible. This world is vanity, and hath nothing in it
   worthy to be compared with the hopes which Christ hath given us of a
   better life; therefore upon due deliberation we must resolve to let go
   all that is inconsistent with these hopes. I say, this hope will bear
   all the costs we lay out upon it.

   Reason will teach us two things--(1.) To submit to lesser evils to
   avoid a greater; (2.) To undergo a lesser evil to obtain a greater
   good; and both are in the present case.

   [1.] To submit to a lesser evil to avoid a greater. You escape at a
   dear rate when you must sin to escape any trouble in the world. You run
   into eternal sufferings that you may avoid temporal. No fire like the
   fire of hell. Christ says, Luke xii. 4, 5, Be not afraid of them that
   kill the body, and after that have no more that they can do: but I will
   forewarn you whom you shall fear, Fear him, which after he hath killed,
   hath power to cast into hell; I say unto you, Fear him.' Parce
   imperator, tu carcerem, ille Gehennam--Excuse me, sir; you threaten me
   only with a prison, but he with hell. It is better for a man to suffer
   the most cruel punishments, and the worst of torments which man can
   inflict, than to lie under extreme everlasting pains and the loss of
   heaven. This is the case here.

   [2.] To undergo a lesser evil to obtain a greater good than that evil
   depriveth us of. This is another head of reasoning the scripture uses
   in this case: Rom. viii. 18, For I reckon that the sufferings of this
   present time are not worthy to be compared with the glory that shall be
   revealed in us;' 2 Cor. iv. 17, For our light affliction, which is but
   for a moment, worketh for us a far more exceeding and eternal weight of
   glory.' The pain and suffering will be short; within a little time you
   will feel it no more than if it had never been; and if pain be
   remembered, it will be only to increase our joy.

   Use 1. Let us not sit down contented with a worldly portion and
   happiness. There is another state to be enjoyed after the resurrection.
   This you must seek after, and propound to yourselves as your great end
   and scope. This life was not intended to be the place of our
   perfection, but a preparation to it. God led his people out of Egypt,
   not to keep them in the wilderness, but to carry them through the
   wilderness into Canaan. The world was intended for our passage, but
   heaven for our home; carry yourselves then as strangers and pilgrims,
   Heb. xi. 13, seeking for the city of God, where you may dwell for ever.
   You come to renew this profession in the Lord's supper. The Israelites
   in their first passover stood in the posture of pilgrims, with their
   loins girt, and their shoes on their feet, and their staff in their
   hands, Exod. xii. 11; so must we be, in the course and frame of our
   souls, pilgrims seeking a heavenly country. The ordinances are our
   songs in the house of our pilgrimage.

   Use 2. Let us seek after this happiness without sticking at any
   difficulties either in active or passive obedience.

   1. In active obedience. We must renounce all the pleasures of sense,
   how near and dear to us soever they be: Mat. v. 29, 30, If thy right
   eye offend thee, pluck it out, and cast it from thee; for it is
   profitable for thee that one of thy members should perish, and not that
   thy whole body should be cast into hell. And if thy right hand offend
   thee, cut it off, and cast it from thee; for it is profitable for thee
   that one of thy members should perish, and not that thy whole body
   should be cast into hell.' Certainly the damage of sin is more
   considerable than the delight; the honey will not countervail the
   sting. If you be men and women of pleasure, how do you keep down the
   body? 1 Cor. ix. 27. Oh, what kind of hearts have they who prefer every
   vain delight and wanton pleasure before the honour of Christ and the
   glory of the world to come! cannot leave a vain speech, a new-fangled
   fashion, deny themselves in anything! Is this submitting to any means?
   So also for any strict duty. Heaven is at the back of it, and that
   should sweeten it to us. If it cost you labour, it is for the meat that
   endureth for ever. Work out your salvation.

   2. In our passive obedience. We are uncertain what changes we may see;
   it is past our skill to understand the methods of providence. We know
   not what God will do with us; but whatsoever he doth, you must say, If
   by any means I might attain the resurrection of the dead.' If we never
   suffer, we must be sure to have a heart to suffer if God call us to it.
   You may be saved without suffering, yet not without a heart that is
   willing to suffer, if God put you upon it: Acts xxi. 13, I am ready,
   not to be bound only, but also to die at Jerusalem for the name of the
   Lord Jesus.' We must be ready. Some cannot suffer a scoff, a frown, or
   a scorn. This part also doth much concern us in the Lord's supper;
   because--

   [1.] Here we renew our belief of the promise of eternal life: John vi.
   39, 40, And this is the Father's will which hath sent me, that of all
   which he hath given me, I should lose nothing, but should raise it up
   at the last day. And this is the will of him that sent me, that every
   one that seeth the Son, and believeth on him, may have everlasting
   life; and I will raise him up at the last day.' Christ hath engaged his
   fidelity to take charge of our very dust, and to gather it up again,
   and to give a good account of it at the last day, and raise it up in
   glory. Our death and rotting in the grave doth not make void his
   interest, nor cause his affection to cease. Though we die, Christ is
   still living, and under this obligation to God, and engaged to us by
   his promise to us, and inclined by his love to receive our dead bodies.

   [2.] Here we come to make application of Christ: John vi. 54, Whosoever
   eateth my flesh, and drinketh my blood, hath eternal life, and I will
   raise him up at the last day.' A sincere application of Christ begins
   that life which shall be perfected by the vision and fruition of God,
   and he will raise us up that we may enjoy the perfection of it.

   [3.] Here we come to bind ourselves by any means to seek after this
   life, to make a full resignation to give up ourselves to be what God
   would have us to be, and to do what God would have us to do.

   [4.] Here we come to get that peace which may enable us to encounter
   all troubles which may befall us in our way to heaven: Eph. vi. 15,
   Having our feet shod with the preparation of the gospel of peace.' No
   going to heaven without this shoe. When the quarrel is taken up between
   God and us, we can the better bear the frowns of the world. He calleth
   it the gospel of peace,' because it mainly dependeth on the terms of
   grace revealed to us in the gospel or new covenant. The law discovereth
   the enmity and breach, but the gospel discovereth that peace and
   friendship may be had. He calleth it the preparation,' because this
   peace breedeth a firmness and resolution to go through all
   difficulties, and hardships, and crosses: Acts xxi. 13, I am ready, not
   only to be bound, but to die at Jerusalem;' 1 Peter iii. 15, And be
   ready to give an answer to every man of the hope that is in thee.' The
   peace renewed between God and sinners breedeth a resolution to hold on
   our way to heaven, not broken with crosses and continual hardships.

   Use 3. When we are actually tried we must do four things--

   1. Be sure you do not ask counsel of the flesh; that will prompt us to
   present ease. The voice of it is, Favour thyself, love the present
   world. Ease is pleasing to flesh and blood. We are all by nature
   addicted to sensuality, or the gratifying of the senses; to say with
   Issachar, Gen. xlix. 15, That rest is good.'

   2. Get a right esteem of this world: 1 Cor. vii. 29, The fashion of the
   world passeth away.' It is momentary and fading, and can never give us
   full content.

   3. Look not to the state in which we are, but to that to which we are
   a-going. God is preparing us for this felicity. And set faith, hope and
   love a-work.

   [1.] Faith, to see it as present. We have it in the promise, though not
   in possession: Heb. xi. 1, Faith is the substance of things hoped for,
   the evidence of things not seen.' You see not the world to come that
   you are passing to, but faith believeth the reality of it.

   [2.] Hope, which is an earnest expectation, a looking joined with
   waiting: 1 Peter i. 13, Gird up the loins of your mind, be sober, and
   hope to the end for the grace that is to be brought unto you at the
   revelation of Jesus Christ;' Titus ii. 13, Looking for the blessed
   hope, and the glorious appearing of the great God, and our Saviour
   Jesus Christ.' Think often what you must be and do and possess for
   ever.

   [3.] Love. All your looking to the reward must be mixed with a love to
   God, that there may be longing as well as looking. Our spiritual joys
   consist in a holy love and fruition of God. This is that we desire and
   value: Phil. i. 23, Having a desire to depart, and to be with Christ,
   which is far better.' To be with Christ is best of all: 2 Cor. v. 6,
   Knowing that whilst we are at home in the body, we are absent from the
   Lord.' It is love must incline us heavenward, to long after the
   fruition of him whom we love, that we may see him, and enjoy him, and
   be ever present with him.

   4. By all means labour to get and maintain the assurance of your title:
   2 Tim. iv. 8, Henceforth there is laid up for me a crown of
   righteousness, which the Lord the righteous judge shall give me at that
   day; and not to me only, but unto them also that love his appearing.'
   Now this is gotten by doing rather than searching. It is sin that
   woundeth conscience, and wasteth comfort, and grieveth the spirit of
   adoption, by which we are sealed to the day of redemption,' Eph. iv.
   30. But it is holiness, and faithful obedience, and diligence in the
   heavenly life, that you may keep up your assurance in vigour: Heb. vi.
   11, And we desire that every one of you do show the same diligence to
   the full assurance of hope unto the end.' When we grow slothful and
   remiss, desertions follow to our great discomfort, but our certainty is
   maintained by watchfulness and diligence: Acts xx. 24, But none of
   these things move me, neither count I my life dear unto myself, so that
   I might finish my course with joy.' He went bound in the spirit to
   Jerusalem. He had a call, but knew not fully what the issue would be,
   whether to die at Jerusalem or no; that bonds and afflictions abide me,
   but I make no reckoning of any such thing: 1 Thes. iii. 3, That no man
   should be moved by these afflictions; for yourselves know that we are
   appointed thereunto.' A christian should be of such a temper, that out
   of the hope of eternity he should not be greatly moved with any
   temporal things.
     __________________________________________________________________

SERMON VIII.

   Not as though I had already attained, either were already perfect; but
   I follow after, if that I may apprehend that for which also I am
   apprehended of Christ Jesus.--Phil. iii. 12.

   PAUL having spoken much of his self-denial for Christ, would not be
   misinterpreted, as if there remained no more to be done by him. No; his
   race was not yet finished, nor yet had he taken hold of the crown,
   which conquerors in those races were wont to do, from some high place
   where it was hung and fixed: Not as though I had already attained.'

   In the words we have--

   1. A disclaiming of present perfection.

   2. An earnest endeavour to attain it for the future.

   3. The reason of his diligence and earnestness; he was apprehended of
   Jesus Christ' for this end.

   1. A disclaiming or denial of present perfection, in two expressions,
   proper to agonistical matters. They had their Olympian, Nemean,
   Isthmian, and Pythian games, which were the same for nature, only the
   place differed. Their usual exercises were wrestling, running and the
   like.

   [1.] Not as though I had already attained.' It is an agonistical word
   put for receiving the reward due to the conqueror. In the races there
   was a crown of leaves generally set over the goal, that he that came
   thither foremost might catch it and carry it away with him: 1 Cor. ix
   24, One receiveth the prize.' So 1 Tim. vi. 12, Take hold of eternal
   life.' So here, ouch o'ti e'de e'labon, I have not yet catched the
   crown from the top of the goal.

   [2.] Or were already perfect.' This also is an agonistical word, its
   Faber proveth at large. Though the runner was to catch at the crown,
   and seize upon it as his right, yet the ellanodi'kai, the judges, did
   first interpose their judgment before he could put it on his head, and
   when he received the crown from them, he was judged as a perfect
   wrestler and racer. The word perfect,' as applied to racing, was
   sometimes used of their strength, and sometimes of their reward. Of
   their strength and agility, having passed the agonistical exercises, 2
   Cor. xiii. 9, For we are glad when we are weak, and ye are strong; and
   this also we wish, even your perfection;' that is, it would be matter
   of joy to him to see them strong and able to run the spiritual race.
   Sometimes of their reward, that when the crown was adjudged to them, or
   that they had done worthily, the more excellent of the racers had the
   more excellent rewards: ta` te`leia tois telei'ois dido'mena, saith
   Philo, which were called perfect rewards or crowns. Well, then, Paul
   had not yet gotten his crown, but was as the racer in the pursuit, in
   the way running as hard as he could, that at length he might possibly
   catch and receive that prize, the crown of eternal life. That he was
   not yet in heaven was evident, and needed not be so earnestly asserted;
   therefore the meaning is, that though he were in the way to glory, yet
   further difficulties remained; and though his estate were so far
   secured as to exclude diffidence and doubting, yet not so as to exclude
   caution and diligence; he had not ended his race so as to catch the
   crown, or receive it from the hand of the judges. Though he were now in
   prison at Rome, yet some time of living remained, and some further
   difficulties to be undergone. He speaketh at another rate, 2 Tim. iv.
   7, 8, I have fought a good fight, I have finished my course, I have
   kept the faith; henceforth there is laid up for me a crown of
   righteousness, which the Lord the righteous judge shall give me at that
   day, and not to me only, but unto them also that love his appearing.'

   2. An earnest endeavour for the future: But I follow after it that I
   may apprehend,' dio'ko. I run as hard as I can, pursuing and striving
   to overtake, with as great desire and diligence in that exercise, when
   he was behind another; so though he had not attained his crown, yet he
   would not slacken his diligence till he did attain: If I may
   apprehend,' ei ka`i katala'bo, that at length he might take hold of it.
   If I may apprehend,' to exclude security, and to keep on his earnest
   pursuit by any means.

   3. The reason of his diligence: That for which also I am apprehended of
   Christ Jesus.' Christ's apprehending may be also interpreted in the
   agonistical sense. Instead of the crown, he apprehendeth us; for we are
   his joy, his rejoicing, his crown, if we hold out unto the end. Now we
   are apprehended by him--

   [1.] In effectual calling, as he puts us upon this race, or inclineth
   us to this course of life. Paul was apprehended by Christ whet
   persecuting the church, and running into destruction; then he converted
   him, possessed him by his Spirit, thinking of no such matter, posting
   quite another way. When an enemy, he took hold of him, converted him,
   inclined him, fitted him for this race, that he might obtain
   everlasting glory.

   [2.] By constant support; for having apprehended us, he still upholdeth
   us. We are on his hands, and he doth influence, animate, draw, and
   strengthen us in this race, as concerned in it, that he may not lose
   the fruit of his own agonies. By his constant influence we are
   strengthened and quickened till we come to the goal.

   Doct. 1. That God's best children, however assured of their good
   estate, yet till their race be ended, cannot look upon themselves as
   quite out of danger.

   Doct. 2. Whatever degrees are already attained, we must press to wards
   perfection.

   Doct. 3. That Christ's apprehending us for the obtaining the end of the
   spiritual race is a great encouragement to us to go on still.

   For the first point, that none of God's children, however assured, can
   look upon themselves as past all danger till their race be ended.

   I will prove to you two things--

   1. That God's eminent servants may have assurance.

   2. That they are not to look upon themselves as quite out of all danger
   till their race be ended.

   I. That God's eminent servants may have assurance of their sincerity
   and good estate before God. So had Paul; he asserteth it all along, as
   we have seen. They may have assurance of their present grace, for Paul
   looketh upon himself as in the race; and of their final perseverance,
   for he was apprehended of Christ, that he might at length touch the
   goal and obtain the reward, to excite his desire and diligence: they
   may, I say, have assurance in these cases.

   1. When grace is not small and indiscernible, but in some degree of
   eminency, it may be discerned. When grace is weak and small, and doth
   not discover itself in any eminent and self-denying acts, it is not
   noted and observed, but where it is in some degree of eminency, it may
   be discerned. As in Phineas, because he was zealous for God, Ps. cvi.
   31, That was accounted to him for righteousness;' it was accepted by
   God as a testimony of his holiness. Surely great things are more liable
   to sense and feeling than little; a staff is sooner found than a
   needle. Some stars are so small that they are scarce seen. A strong
   faith, a fervent love, and a lively hope will soon discover themselves.
   It is hard to think that the soul should be a stranger to its own
   operations; though some lesser inconsiderable action may escape us for
   want of advertency, yet we know, and others about us know our work of
   faith and labour of love.'

   2. It is eminent when this grace is not in their hearts, as a sleepy
   habit or buried seed, but in continual act: 1 Thes. i. 3, I remembering
   without ceasing your work of faith, and labour of love, and patience of
   hope;' Gal. v. 6, For in Christ Jesus neither circumcision nor
   uncircumcision availeth anything, but faith that worketh by love.' They
   that keep grace in lively exercise seldom doubt of the truth of it. The
   sap is not seen, but apples will appear upon the tree.

   3. When they blot not their evidences by frequent interruptions of the
   spiritual life, and so many sins as others do, which make their
   sincerity questionable. Though it be hard to state what sins are, and
   what are not consistent with grace, yet though conscience be not
   observant of our particular actions, or be confounded by them, yet the
   course, drift, and tenor of our lives cannot be hidden from it. A man
   in a journey doth not count his steps, yet observeth his way. When a
   man mindeth the business of going to heaven in good earnest: Phil. iii.
   20, But our conversation is in heaven;' and of approving himself to God
   in his whole course: 2 Cor. i. 12, But our rejoicing is this, the
   testimony of our conscience, that in simplicity and godly sincerity,
   not with fleshly wisdom, but by the grace of God, we have had our
   conversation in the world;' 2 Cor. v. 9, Wherefore we labour, that
   whether present or absent, we may be accepted of him.' Surely a man may
   know his drift and scope.

   4. They have assurance, because they have the spirit of adoption in a
   more eminent degree. All God's children have it: Gal. iv. 6, And
   because ye are sons, God hath sent forth the Spirit of his son into
   your hearts, crying, Abba, Father;' Eph. i. 13, 14, In whom ye also
   trusted, after ye heard the word of truth, the gospel of your
   salvation; in whom also, after ye believed, ye were sealed with that
   Holy Spirit of promise, which is the earnest of our inheritance, until
   the redemption of the purchased possession, unto the praise of his
   glory.' But much more they that do more eminently live in the Spirit,
   and walk in the Spirit. In some the Spirit discovereth himself only in
   childlike groans; they feel little of childlike joy and confidence.
   Surely they find the Spirit a comforter who least grieve him.

   5. They have a more abundant sense of the love of God and his rich
   mercies in Christ.

   [1.] By long acquaintance with him: Job xxii. 21, Acquaint thyself with
   God, and be at peace, and thereby good shall come unto thee.'

   [2.] By frequent converse with him in the word and prayer: 1 Peter ii.
   3, If so be ye have tasted that the Lord is gracious;' Eph. iii. 12, In
   whom we have boldness and access with confidence by the faith of him.'

   [3.] By the experiences of their afflictions: Rom. v. 3-5, And not only
   so, but we glory in tribulation, as knowing that tribulation worketh
   patience; and patience, experience; and experience, hope: and hope
   maketh not ashamed, because the love of God is shed abroad in our
   hearts by the Holy Spirit which is given to us;' Heb. xii. 11, Now no
   chastening for the present seemeth joyous but grievous: Nevertheless
   afterwards it yieldeth the peaceable fruit of righteousness unto them
   that are exercised thereby.'

   [4.] By those rewards of obedience which belong to God's internal
   government, God's hiding or manifesting his favour to his people. Now a
   close walker hath many of these experiences: John xiv. 21, 23, He that
   hath my commandments, and keepeth them, he it is that loveth me and he
   that loveth me shall be loved of my Father, and I will love him, and
   will manifest myself to him. If any man love me, he will keep my words;
   and my Father will love him, and we will come unto him, and make our
   abode with him.' They have more of sensible consolation. Now all these
   tastes of the love of God conduce to establish the soul in holy
   security and peace.

   6. The change wrought in them by grace is most sensible, and plainly to
   be discovered. They may see a manifest difference between them and
   themselves. Their minds are changed: Eph. v. 8, Ye were sometimes
   darkness, but are now light in the Lord.' They have another sight of
   things, of sin, God, Christ, and heaven. So Paul here: Phil. iii. 7,
   What things were gain to me, I counted loss for Christ.' Their hearts
   are changed; they love what they formerly hated, and, on the contrary,
   they esteem and choose what they formerly slighted: Phil. iii. 8, Yea,
   doubtless, I count all things but loss for the excellency of the
   knowledge of Christ Jesus my Lord; for whom I have suffered the loss of
   all things, and do count them but dung, that I may win Christ.' Their
   lives are changed: 2 Cor. v. 17, If any man be in Christ, he is a new
   creature: old things are passed away, behold, all things are become
   new.' And there is a difference between them and others: 1 John v. 19,
   And we know that we are of God, and the whole world lieth in
   wickedness.' There is somewhat of this in all, but in them the change
   is more notorious and sensible; whereas others cannot so easily
   interpret their sincerity.

   [1.] This is not spoken to infringe the doctrine of the saints'
   perseverance. No; far be it from me or you to think so; for none can
   pluck them out of Christ's hands,' John x. 28. They are safe in the
   love and care of Christ, and have his power engaged for their
   preservation. None can unclasp those mutual embraces of love by which
   Christ holdeth them, and they hold Christ: Rom. viii. 39, Nor height
   nor depth, nor any other creature, shall be able to separate us from
   the love of God which is in Christ Jesus our Lord.' Yet we must not
   thence conclude that we have no more care to take, nor danger to be
   afraid of, or no more to do as necessary to salvation. We have still
   more work to do, and we have still to encounter new difficulties and
   dangers till we are in heaven, and much care and diligence is required
   at our hands in the use of all appointed means, much exercise of faith,
   and love, and hope; for by these means doth Christ preserve us in a
   state of holiness and obedience: 1 Peter i. 5, Who are kept by the
   power of God through faith unto salvation;' 2 Peter i. 10, Give
   diligence to make your calling and election sure: for if you do these
   things, you shall never fall.'

   [2.] Neither is this spoken to hinder the comfort and encouragement
   which ariseth from the application of this doctrine. The belief of
   perseverance in the general is one thing, and the belief of my
   perseverance is another. That is not so evident and certain every way
   as the doctrine itself; for my own sincerity is more questionable than
   the truth of God's promise: conclusio sequitur debiliorem partem--the
   conclusion follows the weaker part. It is certain that he that
   believeth in Christ hath eternal life and shall not come into
   condemnation,' John v. 24; because it is a truth revealed in the word
   of God. Amen, the faithful witness, hath assured us of it. But I am a
   true believer; this may be certain and evidenced to me by such real
   arguments and grounds of confidence as I have no reason to doubt of it;
   yet it depending upon spiritual sense and experience, it is not so
   unquestionably certain as the word of God is. Therefore this being the
   limiting proposition, the conclusion can bear no more weight than this
   proposition hath truth in it. Therefore while I am but making out my
   claim, as I am doing through out the whole course of my life; though
   there be no uncertainty in the case, yet since there is no difficulty
   in the case, I may, and must say with the apostle, I press on if I may
   apprehend;' yet while I am labouring, and striving, and persevering in
   my faith, love, and obedience, I may encourage myself in the love,
   faithfulness, and power of God to keep me as he hath kept me hitherto,
   and that he will preserve me in all difficulties and temptations: 1
   Cor. i. 9, God is faithful, by whom ye were called into the fellowship
   of his Son Jesus Christ our Lord;' 1 Thes. v. 23, 24, And the very God
   of peace sanctify you wholly: and I pray God your whole spirit, and
   soul, and body may be preserved blameless unto the coming of our Lord
   Jesus Christ. Faithful is he that hath called you, who also will do
   it.'

   II. Yet they cannot look upon themselves as quite out of all danger,
   and past all care and holy solicitude. We are not yet out of gun shot
   till we come to the end of our race, and are conquerors over all
   opposition.

   Reasons.

   1. Because there is no period put to our duty but life; and it is not
   enough to begin with God, but we must go on in his way till we come
   home to him. We must not give over working till we obtain our reward:
   Heb. iii. 6, 14, But Christ as a son over his own house, whose house
   are we, if we hold fast the confidence and rejoicing of our hope firm
   unto the end. For we are made partakers of Christ, if we hold the
   beginning of our confidence steadfast unto the end;' Heb. vi. 11, And
   we desire that every one of you do show the same diligence, to the full
   assurance of hope unto the end.' These places show we have not done our
   work till we have done our lives. We must not give over running in the
   race till we obtain the prize. Though we are translated from death to
   life, we are not translated from earth to heaven; and therefore you
   must work, and work out your salvation with fear and trembling,' Phil.
   ii. 12.

   2. During our lives upon earth there is somewhat yet more to do, and
   something yet more to suffer; some lust to conquer, some grace to
   strengthen. Paul was not perfect.

   [1.] Sin is slowly weakened, and never perfectly subdued. There is a
   continual conflict between the flesh and the spirit: Gal. v. 17, For
   the flesh lusteth against the spirit, and the spirit against the flesh;
   and these are contrary one to the other, so that ye cannot do the
   things that ye would.' The leading and commanding faculties of the soul
   do but imperfectly lead and command; and the faculties that should be
   commanded and led do but imperfectly obey, yea, often rebel, being put
   into a distemper by the senses. Now there is danger in a kingdom, where
   there is a feeble empire, and rebellious subjects.

   [2.] There are continual oppositions from the devil and the world,
   whereby the weak measure of grace present is often interrupted. As sin
   within disturbeth it, so Satan and the world incessantly assault it.
   Therefore we must not give over watching till Satan give over tempting,
   nor striving till the world give over opposing. Well, many a storm and
   tempest you must expect, and possibly you may be put upon stranger
   trials than any yet you have undergone. Therefore, if hitherto you have
   forsaken all and followed Christ, you must follow him to the end.
   Temptations will haunt you to the last hour of your lives; therefore
   you must watch and pray that you fall not by these temptations, Mat.
   xxvi. 41. The danger is not over whilst you are in the way.

   3. Some have left their first love,' Rev. ii. 4, have fainted in the
   race before they came to the goal: Gal. v. 7, Ye did run well; who
   hindered you?' Men that have made long profession of the name of Christ
   may find a great abatement of their integrity in their latter days: 2
   Chron. xvii. 3, Jehoshaphat walked in the first ways of his father
   David.' In his latter time he fell into scandalous sins, partly through
   the suggestions of Satan. An importunate suitor may at length prevail
   by his perseverance in his suit. Long conversing with the world, and
   objects to which we are accustomed, taint the mind. Worldliness
   formerly hated may creep in. A deformed object is most odious at first
   sight, afterward it is more reconciled to our thoughts. Indwelling in,
   long restrained, may break out again; as roses snipt in summer bud in
   winter. A man, upon the supposition that he hath grace, and is
   possessed of the love of God, may grow negligent, and thinketh there
   needeth not such diligence as when he was doubtful.

   4. The nature of the assurance is to exclude fear, which hath torment;
   but not the fear of caution and diligence; for so, Blessed is he that
   feareth always,' Prov. xxviii. 14; and we must pass the whole time of
   our sojourning here in fear,' 1 Peter i. 17. We need not retain the
   same doubting perplexities and fears of God's displeasure, but we must
   retain a fear of sinning, and be much more in the love of God and his
   service than ever we were before. So that this assurance, if it foe
   right, doth increase our diligence and watchfulness, and make us more
   obedient, holy, and fruitful towards God. We are never so thankful,
   humble, and heavenly as when we do most certainly look for salvation.

   Use 1. To show us the difference between carnal security and solid
   assurance of our good estate before God. There are many differences,
   but it will not suit with my purpose to pursue all.

   1. There is a difference in the grounds; the one is a slight
   presumption of the end without the means, the other goeth upon solid
   evidences: 1 John iii. 19, Hereby we know that we are of the truth, and
   shall assure our hearts before him.' The one buildeth upon a sandy
   foundation, the other upon a rock.

   2. They differ in the effects: the one benumbeth the conscience into a
   stupid, quiet, and lazy peace; the other reviveth the conscience, and
   filleth it with joy and peace in believing: Rom. xv. 13, Now the God of
   hope fill you with all joy and peace in believing, that you may abound
   in hope through the power of the Holy Ghost.' With joy and peace in
   obeying: 2 Cor. i. 12, For our rejoicing is this, the testimony of our
   conscience, that in simplicity and godly sincerity, not in fleshly
   wisdom, but by the grace of God, we have had our conversation in the
   world.' With joy and peace in suffering: 1 Peter i. 8, Though now in
   tribulation, ye rejoice with joy unspeakable, and full of glory.'

   3. They differ in the way, how either is gotten, or how maintained.
   Foolish presumption costs a man nothing; like a mushroom, it groweth up
   in a night, or like Jonah's gourd. We did not labour for it; it came
   upon men they know not how nor why. The less such men exercise
   themselves unto godliness, the more confident. A serious exercising of
   grace would discover their unsoundness. A peace that groweth upon us we
   know not how, and is better kept by negligence than diligence, is not
   right. We may say to them, How earnest thou. by it so soon, my son? Men
   leap into it upon slight grounds; hut a true assurance is gotten with
   diligence, and kept with watchfulness.

   [1.] It is gotten with diligence. The scripture everywhere calls for
   it, when it persuades us to look after so great a benefit. And surely
   the counsel of the Holy Ghost is not to be despised: 2 Peter i. 10,
   Give all diligence to make your calling and election sure;' Heb. vi.
   11, That ye show forth the same diligence to the full assurance of hope
   to the end,' 2 Peter iii. 14, Be diligent, that you may be found of him
   in peace, without spot and blameless.' Now see after all this warning
   if the comforts of the Spirit will drop into the mouth of the lazy
   soul. If you neglect your duty, your sense of your interest will abate.
   God withdraweth his comforts to awaken his children and quicken them to
   their duty.

   [2.] It is kept with watchfulness. The scripture is plentiful in
   warnings of that nature. See some places: Heb. iv. 1, Let us therefore
   fear lest, a promise being left us of entering into his rest, any of
   you should seem to come short of it.' The more confident we are of the
   promise, the more should our caution increase: Heb. xii. 28, 29,
   Wherefore, we receiving a kingdom which cannot be moved, let us have
   grace, whereby we may serve God acceptably, with reverence and godly
   fear: for our God is a consuming fire;' 1 Cor. x. 12, Wherefore let him
   that thinketh he standeth take heed lest he fall.' The fear of caution
   doth not weaken assurance, but guard it. And therefore if men be
   confident of salvation, and gather some ill consequence of it, that
   tendeth to security and remitting of their watchfulness and care,
   surely their assurance is not right; that is, if they be bolder with
   sin, if they stretch conscience, omit some of the more painful and
   costly duties, take more fleshly liberty and ease, and say, Now I am a
   child of God, out of danger, and therefore need not be so strict and
   diligent; these think themselves something when they are nothing.
     __________________________________________________________________

SERMON IX.

   Not as though I had already attained, either were already perfect; but
   I follow after, if that I may apprehend that for which also I am
   apprehended of Christ Jesus.--Phil. iii. 12.

   USE 2. Is to teach us three duties which are to be observed to the very
   last--diligence, watchfulness, and self-denial.

   1. Diligence. The race is not ended as soon as begun; it is a race from
   earth to heaven by the way of holiness. New converts are carried on
   with a great deal of affection and zeal, and make a swift progress at
   first, but flag and faint afterwards. Therefore you must renew your
   resolutions for God and heaven. There is many a corruption yet to
   resist and conquer, many a temptation to overcome, and much necessary
   work to do, and you received life from Christ to do it. How much is all
   that you have done already beneath your duty, beneath the majesty of
   God whom you serve in the spirit, beneath the precious love of Christ,
   which should both incline and oblige you to live more to him; beneath
   the promises and advantages you have by grace for your growth and
   increase; beneath the weight and worth of endless glory into which yon
   are entering! And therefore you should be best at last, from good grow
   better, and the nearer to enjoyment, be the more earnest in your
   motions, and the more confidence of obtaining, the more abounding in
   the work of the Lord.

   2. Be not secure, but use all caution and watchfulness that you
   miscarry not. Man is a very changeable creature, therefore we should
   always stand upon our guard; considering--

   [1.] The course of temptations may be altered; the devil doth not
   always play the same game; as it is said of Joab, 1 Kings ii. 28, he
   turned after Adonijah, though he turned not after Absalom.' A man may
   withstand one kind of brunt, yet fail in another. Every new condition
   brings new snares: Hosea vii. 8, Ephraim is a cake not turned;' that
   is, baked but of one side. The children of God prosperous differ from
   the children of God afflicted: Phil. iv. 12, I know both how to be
   abased, and I know how to abound; everywhere and in all things I am
   instructed, both to be full and to be hungry, both to abound and to
   suffer need.' Age hath its weaknesses and frailties as well as youth.

   [2.] Corruptions are sometimes strangely disguised. A man may withstand
   open enemies, yet fail by the insinuations of those who have a show of
   godliness: 1 Kings xiii. 4, 19, the man of God withstood the king, but
   was overcome by the old prophet. We read in history of some that lost
   their limbs in defence of the truth under pagan persecutions, but after
   made shipwreck of the faith by errors. Many with stand violence, bear
   it out well in a storm, yet are soon deluded and turned out of the way.

   [3.] There is danger after suffering. Many suffer many things for the
   truth who after make foul defection from God; they may suffer a while
   upon the example of others; their particular interest is wrapt up in
   the public applause which sufferers for the truth receive from the
   lovers of truth, and that will make even hypocrites suffer much. Yea,
   continued sufferings may make the soul faint for the present time; the
   best, being left to themselves in the hour of temptation, may shrink,
   and without continual aid from heaven will dishonour God and
   themselves. No experience from heaven, no experience of former joy and
   sweetness which they have found in the way of truth, nor their former
   sufferings, will make them adhere to it.

   [4.] Where there seemeth to be least danger there is many times most
   cause of fear. Lot, that was chaste in Sodom, miscarried by incest in
   the mountains, where was none but his own family.

   [5.] When conscience is cast asleep, a child of God may fall into
   grievous sins. David's heart smote him when he cut off the lap of
   Saul's garment, yet fell into uncleanness and blood, and lieth asleep
   in it for a long time, till Nathan the prophet roused him up. Who would
   have thought that such a tender conscience could ever have been so
   charmed? But the conscience of a child of God may be strangely deadened
   and laid by for a time, even after he hath passed over the terrors of
   the law, and gotten some peace and confidence.

   3. Continual self-denial; if you have suffered for Christ, you must
   suffer still, that you may not lose your cost: Gal. iii. 4, Have you
   suffered so many things in vain?' They are lost as to anything you can
   expect from God. If you have ministered to the saints, you must
   minister: Heb. vi. 10, 11, For God is not unrighteous to forget your
   work and labour of love, which ye have showed toward his name, in that
   ye have ministered to the saints, and do minister. And we desire that
   every one of you do show the same diligence, to the full assurance of
   hope to the end.' If you have mortified and subdued the flesh, you must
   mortify and subdue it more and more, that you may not be castaways: 1
   Cor. ix. 27, But I keep under my body, and bring it into subjection,
   lest that by any means, when I have preached to others, I myself should
   be a castaway;' as those are who begin in the Spirit and end in the
   flesh: 2 Thes. iii. 6, 7, Now we command you, brethren, in the name of
   our Lord Jesus Christ, that ye withdraw yourselves from every brother
   that walketh disorderly, and not after the tradition received of us.
   For yourselves know how ye ought to follow us; for we behaved not
   ourselves disorderly among you.' If you have endured afflictions, you
   must endure still: Col. i. 11, Strengthened with all might, according
   to his glorious power, unto all patience and long suffering with
   joyfulness.' The danger is not over whilst you are yet in the way. Take
   heed of miscarrying in the haven, and falling at last.

   Doct. 2. That whatsoever degrees we have already attained, we must
   press forward to perfection.

   As Paul laboured hard after it, so should we all in the sense of our
   defects, and endeavour a constant progress.

   Reasons.

   1. By this our title is assured. All that will be saved must either be
   perfect or labour after perfection. Perfect none can be, but all must
   labour after perfection, or else they are not sincere, and so far
   labour as to be ashamed of defects in holiness, and mourn over them,
   Rom. vii. Certainly we must not allow ourselves in them; still striving
   after more, and making further progress every day: Mat. v. 48, Be ye
   therefore perfect, even as your heavenly Father is perfect.' christians
   are called to perfection, though they cannot fully attain to it in this
   life. Many after they have gotten such a measure of grace whereby they
   think they may be assured they are in a state of grace, never look
   further, but set up their rest; think that hereafter God will make them
   perfect when they die. Oh, consider, here is the time of growth. Corn
   doth not grow in the barn, but in the field. Besides, they hazard their
   claim of sincerity who do not aim at perfection; for where there is
   true grace there will be a desire of the greatest perfection. As a
   small seed will seek to grow up into a tree, and there will be trouble
   about the relics of sin and grief, that they can serve God no more
   perfectly.

   2. By this our hearts are more prepared in this life for our happiness.
   The more holy and heavenly we grow, the more meet: Col. i. 12, Who hath
   made us meet to be partakers of the inheritance of the saints in
   light.' We are remotely fitted by regeneration: 2 Cor. v. 5, Now he
   that hath wrought us to this self-same thing is God, who also hath
   given us the earnest of the Spirit.' But next and immediately by growth
   and increase of grace: 1 John iii. 3, He that hath this hope in him
   purifieth himself as Christ is pure.' He purifieth himself more and
   more: Rom. ix. 23, 24, And that he might make known the riches of his
   glory on the vessels of mercy, which he hath afore prepared unto glory,
   even us whom he called: not of the Jews only, but of the gentiles.'

   3. By this our glory and blessedness are increased. The best graces
   have a more honourable crown; for according to the degrees of grace, so
   will our glory be. Every vessel is filled according to its capacity;
   they that are growing here have more in heaven. Glory and blessedness
   standeth in communion with God and conformity to him, or the vision and
   full fruition of God: Ps. xvii. 15, As for me, I will behold thy face
   in righteousness: I shall be satisfied, when I awake, with thy
   likeness;' 1 John iii. 2, But we know that when he shall appear we
   shall be like him; for we shall see him as he is.' Now the more holy we
   are, the more suited to this happiness, and therefore have larger
   measures of it; if purity of heart be necessary to see God, to enjoy
   communion with God now, as unquestionably it is: Mat. v. 8, Blessed are
   the pure in heart, for they shall see God;' 1 John i. 7, If we walk in
   the light, as he is in the light, we have fellowship one with another.'
   It is unreasonable to imagine that clarified souls have no more
   fruition of God than those who have only grace enough to make a hard
   shift to go to heaven. Sicut se habet simpliciter ad simpliciter, ita
   magis ad magis. If holiness fits to see God, and without it we cannot
   see him, so a little holiness fits to take in a little of God; and the
   more of holiness the more of God; and there is the same reason for
   aiming at the degree as at the thing, heaven being the perfection of
   holiness. If you do not desire more degrees, you do not desire heaven
   itself.

   Use. Is to persuade us to get ground in our race, which we do as our
   title is more assured by self-denying obedience.

   1. Our end will bear it, to see God and enjoy God: 1 Thes. ii. 12, That
   ye would walk worthy of God, who hath called you to his kingdom and
   glory.' How much is this better than all those worldly things upon
   which we lay out our labour and diligence?

   2. The glory of God requireth it. Less grace may serve for our safety
   than our comfort; for our comfort than the glory of God: John xv. 8,
   Herein is my Father glorified, that ye bear much fruit; so shall ye be
   my disciples.' Your hearts will never serve you to do any excellent
   things for God in the world, but you will betray his honour upon all
   occasions by your weaknesses and infirmities. God hath most honour from
   the strong and fruitful christian, who produces the genuine fruits of
   godliness, and produces them in such plenty that God is mightily
   honoured by them: Mat. v. 16, Let your light so shine before men, that
   they may see your good works, and glorify your Father which is in
   heaven.' By your zeal, constancy, and fidelity in your relations.
   Meekness, patience, strictness, and heavenly-mindedness. But if our
   lives be filled with sensuality, pride, envy, malice, wherein do you
   differ from the ungodly world but only in the name, and some little
   grace buried under a heap of sin?

   3. The notion of grace implieth it. You must not only begin it, but
   continue it till you come to the goal. Besides your entrance into
   christianity, there must be a progress. There is a gate, and a way,
   Mat. vii. 14. Will you always keep at the door and entrance? It is not
   enough to begin, but we must finish in the way of mortification,
   heavenly-mindedness, self-denial: Prov. iv. 18, The path of the just is
   as a shining light, that shineth more and more unto the perfect day;'
   Ps. lxxxiv. 7, They go from strength to strength;' 2 Cor. iv. 16, But
   though our outward man perish, yet the inward man is renewed day by
   day.'

   Now there is requisite to this--

   [1.] A strong faith, or a deep sense of the world to come: Heb. x. 39,
   But we are not of them who draw back to perdition, but of them that
   believe to the saving of the soul.'

   [2.] A fervent love, levelling and directing all our actions to God's
   glory: 2 Cor. v. 14, 15, For the love of Christ constraineth us;
   because we thus judge, that if one died for all, then were all dead:
   and that he died for all, that they which live should not henceforth
   live unto themselves, but unto him which died for them, and rose
   again.'

   [3.] A lively hope, quickening and strengthening our resolutions for
   God and the world to come: 1 Peter i. 13, Wherefore gird up the loins
   of your mind, be sober, and hope to the end for the grace that is to be
   brought unto you at the revelation of Jesus Christ.' In short, a faith
   that we may believe the gospel with an assent so strong as constantly
   to adhere to the duties prescribed, and to venture all upon the hopes
   offered therein; a hope so strong that the heart be so set upon glory
   to come, that present things do not greatly move us, whether the
   delights or terrors of sense; such a love arising out of the sense of
   our obligations to God, and a value and esteem of his grace, that we do
   with all readiness of mind and delight, with frequency and constancy,
   continue in the obedience of his will, seeking his glory.

   Doct. 3. That it is a great encouragement in the spiritual race that
   Christ apprehended us for this end and scope, that we may apprehend the
   crown of eternal life.

   Christ's apprehending of us implieth--

   1. That any motion towards that which is spiritually good proceedeth
   first and wholly from Christ. He apprehendeth us before we can
   apprehend him; his person, ways, benefits, but especially our eternal
   rewards. We have from him beginning and progress; he is the author and
   finisher; he first layeth hold upon us, when we were dead in trespasses
   and sins, by his grace, and still upholdeth us by his grace. He puts us
   into the heavenly race; for till Christ changeth us we take up with
   things next at hand. A blinded unbelieving sinner can not see afar off,
   till the spirit of wisdom and revelation open his eyes: Eph. i. 17, 18,
   That the God of our Lord Jesus Christ, the Father of glory, may give
   unto you the spirit of wisdom and revelation in the knowledge of him:
   the eyes of your understanding being enlightened, that you may know
   what is the hope of his calling, and what the riches of the glory of
   his inheritance in the saints.' Nor will he regard heavenly things, nor
   set his heart on another world, nor lay up his hopes in heaven, and
   forsake all the things he seeth for that God and glory which he never
   saw. He slighteth the offer; his heart is shut up against it till God
   open it: Acts xvi. 14, Whose heart the Lord opened, so that she
   attended to the things spoken by Paul.' Christ's apprehending us in
   effectual calling is by a work on the will and understanding; till
   Christ open our eyes and turn our hearts, and instead of sensual and
   worldly, make them spiritual and heavenly: Acts xxvi. 18, To open their
   eyes, and turn them from darkness to light, and from the power of Satan
   unto God.' We disregard these things till our understandings be
   cleared; have neither sight nor sense of the world to come, will not
   let go present advantages for heavenly hopes: 1 Cor. ii. 14, But the
   natural man receiveth not the things of the Spirit of God, for they are
   foolishness unto him; neither can he know them, because they are
   spiritually discerned;' Prov. xxiii. 4, Labour not to be rich; cease
   from thine own understanding.' Till the heart be turned our affections
   are prepossessed, till Christ puts us in the race.

   2. Christ's apprehending us implieth a motion on our part, a sub
   ordinate operation; for he infuseth a new life, which we receive from
   Christ, to use it and live by it.' There is a vital power, whereby we
   are made to stir ourselves in a way of holiness, for thereby we are
   fitted for operations becoming the new creature enabled and inclined;
   and so the power of God and the liberty of man do sweetly consist
   together. Where God is said to create in us a new heart, he is also
   said to give us a free spirit, Ps. li. 10, 13. Where we are said to be
   God's workmanship in Christ Jesus;' we are said To walk in them,' Eph.
   ii. 10. Where he is said to take away the heart of stone, and to give
   us an heart of flesh,' there it is said, I will cause you to walk in my
   statutes,' Ezek. xxxvi. 26, 27; 2 Cor. iii. 17, 18, Where the Spirit of
   the Lord is, there is liberty. But we all, with open face beholding as
   in a glass the glory of the Lord, are changed into the same image, from
   glory to glory, even as by the Spirit of the Lord.' God first worketh
   on us, and then by us. God's work is first, ours subordinate: Cant. i.
   4, Draw me, we will run after thee;' Ps. cxix. 32, I will walk at
   liberty, when thou shalt enlarge my heart.' We are transformed by the
   renewing of our minds, but so as to prove what is that good, that
   acceptable and perfect will of the Lord," Rom. xii. 2. Well, then,
   having such a spirit, and power, and principle of life, with which the
   rest of the world are not acquainted, let us press forward.

   3. The tendency of this life infused is to be considered by us, which
   is to God and heaven. Converting grace draweth and bendeth the soul to
   its end and rest, that we may grow more divine and heavenly; for you
   are so far sanctified as you are divine and heavenly.

   [1.] Divine: 2 Peter i. 4, Whereby are given unto us exceeding great
   and precious promises, that by these ye might be partakers of the
   divine nature.' So that we are or should be still growing, breathing,
   and reaching forth after God, seeking after him, longing to be with
   him, to be rid of sin, to see his blessed face, and to live in his
   perfect love, praising him to all eternity. As the seed is working
   through the dry clods, so doth this principle of grace; it tendeth
   toward God, that it may have more enjoyment of God in conformity to
   him, and be more perfectly subject to him, and never grieve him nor
   dishonour him more. In the world there is not sufficient to answer the
   desires and expectations of the new creature. Two things the heart
   looketh for as soon as it is changed by grace--perfect enjoyment of
   God, and perfect conformity and subjection to him, that he may be with
   God, and free from sin. For this Paul groans: Rom. viii. 23, Even we
   ourselves groan within ourselves, waiting for the adoption, to wit, the
   redemption of our bodies.'

   [2.] Heavenly; that we may live in heaven above the earth, and our
   hearts may be above with God as our happiness. The heart is suited to
   that exceeding glory promised us in the gospel, that we may affect it,
   care for it, fix it as our scope and home, travel toward it with all
   zeal and diligence. Well, then, if the first grace do in some measure
   incline us to seek this happiness with God above as our treasure, hope,
   and home, as the chief matter of our desires and joys, then we are
   apprehended by Christ; for none but illuminated souls can discern this
   glory, none but the sanctified soul is inclined to it: Col. iii. 1-3,
   If ye then be risen with Christ, seek those things which are above,
   where Christ sitteth at the right hand of God. Set your affections on
   things above, not on things of the earth. For ye are dead, and your
   life is hid with Christ in God;' 2 Cor. i. 12, For our rejoicing is
   this, the testimony of our conscience, that in simplicity and godly
   sincerity, not with fleshly wisdom, but by the grace of God, we have
   had our conversation in the world.'

   4. Christ having apprehended us, still keepeth us in his own hands, and
   will not fail us, but stand by us in the race in which he hath set us;
   for that we have from him beginning and progress. He is the author and
   finisher of our faith; having laid hold upon us by converting grace, he
   still upholdeth us by his confirming grace; and having begun life,
   maintaineth it by a constant influence. His divine manutenency is often
   spoken of in scripture; so that besides our care, and watchfulness, and
   incessant labour, we receive a new life, vigour, and assistance from
   Christ.

   Use. Is to press us to answer Christ's apprehension of us by an exact,
   resolved, diligent pursuit of eternal life, that only will declare that
   we are apprehended by Christ, that we may be guided by him to the land
   of promise.

   I shall give you two motives--

   1. Think often of our great obligation to Christ for the great love he
   hath showed us in our calling and conversion; that he apprehended you
   in your sins, called you with a holy calling, gave you some taste of
   his graciousness in the pardoning of your sins, acquainted you with his
   great and distinguishing love. And is this to be answered with a cold
   obedience? Christ snatched you from the furnace of hell as brands
   plucked out of the burning; you have just cause to bless God to all
   eternity for making you new creatures, living members of Christ. But
   wherefore did he make you new creatures, but that at length he might
   perfect the work begun?

   2. Consider how Christ is interested in your preservation. He had his
   race and his agonies: Heb. xii. 1, 2, Let us run with patience the race
   that is set before us, looking unto Jesus the author and finisher of
   our faith; who, for the joy that was set before him, endured the cross,
   despised the shame, and is now at the right hand of the throne of God.'
   The joy before him' was principally eternal glory, for which end he
   apprehended us. That is not all; we are his crown, his joy, a church of
   holy believers: Isa. liii. 10, 11, When thou shalt make his soul an
   offering for sin, he shall see his seed, he shall prolong his days, and
   the pleasure of the Lord shall prosper in his hand. He shall see of the
   travail of his soul, and be satisfied: by his knowledge shall my
   righteous servant justify many, for he shall bear their iniquities.' A
   numerous seed, these are called his purchased possession,' Eph. i. 14.
   He had this in his eye as his crown and the reward of his sufferings:
   Ps. ii. 3, Ask of me, and I will give thee the heathen for thine
   inheritance, and the utmost parts of the earth for thy possession;'
   given him as a recompense of his humiliation.

   This consideration giveth you a double advantage--

   [1.] It assureth you of his willingness and readiness to assist and
   help you to the end of the race; for Christ will not lose his own
   crown, if believers be his crown and rejoicing.

   [2.] Our Saviour Christ hath given an example of enduring the highest
   afflictions in this world. Of faith; he hath led us as a captain. Let
   us lay aside our worldly love, and fear and obey him, for he will be
   sure to crown all those that follow him.
     __________________________________________________________________

SERMON X.

   Brethren, I count not myself to have apprehended; but this one thing I
   do, forgetting those things which are behind, and reaching forth toward
   those things which are before, I press toward the mark, for the prize
   of the high calling of God in Jesus Christ.--Phil. iii. 13, 14.

   IN the words observe two things--

   1. The imperfection acknowledged, Brethren, I count not myself to have
   apprehended.'

   2. His eager desire and endeavour after perfection asserted, But this
   one thing I do, forgetting those things which are behind, and reaching
   forth toward those things that are before.'

   I begin with the first general branch, an humble acknowledgment of his
   imperfection renewed. He had said in the former verse Not as though I
   had already attained, or were already perfect;' now he repeateth it
   again, Brethren, I count not myself to have apprehended.'

   This he saith for his own sake, and for the sake of the Philippians.

   [1.] For his own sake; to keep himself humble, and solicitous about so
   much of his duty as was yet behind. The meaning is not, I am not yet in
   heaven. Who knoweth not that, or doubted of that? Surely that needeth
   not to be disclaimed by this double denial. Nor doth he mean thereby as
   if he had not a present right to eternal life. We have a right at
   conversion, but yet this right to salvation is not full till all be
   ended. It is continued and confirmed by our perseverance in well-doing.
   Paul's meaning is, that though he had done and suffered many things for
   Christ, yet there were more labours and difficulties to be undergone.
   He had not done all which was necessary.

   [2.] This he speaketh for the sake of the Philippians, to expel out of
   them that conceit of perfection which they might foster and cherish in
   themselves, as if, as soon as they were converted to the gospel, all
   danger were over, either of deceit by error, or defection in point of
   practice. No; he telleth them he had not that which they boasted of; he
   was not yet come to the goal; he needed to do and suffer more things
   before he could obtain the prize.

   Doct. They that have made the furthest progress in christianity are
   usually most sensible of their own imperfections.

   The reasons of the point.

   1. In respect of grace.

   [1.] Because as grace increaseth, light increaseth, and so they are
   more sensible of defects. Novices, who know little, are most apt to be
   puffed up: 1 Tim. iii. 6, Not a novice, lest being lifted up with
   pride, he fall into the condemnation of the devil.' A man newly
   acquainted with religion looketh but to few things, and his knowledge
   is very indistinct and imperfect; and therefore, looking not into the
   breadth of religion, they are conceited of those few obvious truths
   which they understand, as if they knew all that is necessary to be
   known; as smatterers in learning are most conceited of their learning,
   because they have not knowledge enough to discover their ignorance.
   Plutarch recorded the saying of one Manedemus, that young men when they
   came to study at Athens they were so'phoi; after they had studied a
   little more, only philo'sophoi; but the more they studied, re'tores,
   had some notions, could prattle of things, but not understand them; but
   afterwards found themselves moroi, fools; as they studied deeper in
   learning, they knew this only, that they knew nothing. So it is in
   spiritual things. Who more confident than young professors? But as
   their knowledge increaseth, they see every day more need of the
   apostle's direction, Be not wise in thine own conceit.' In a clear
   glass the least mote is soon espied. They discern many remainders of
   pride, hypocrisy, worldliness, besides their latent corruptions, which
   they knew not before; and their hasty confidence is soon routed, and
   they see a need of establishing themselves in the hope of the gospel
   upon surer terms.

   [2.] As grace increaseth, their love to God is increased, and so they
   hate sin more. Love begets a tenderness; as the spiritual life
   increaseth, so doth spiritual sense. The least sin goeth to their very
   souls, which maketh them to think viler of themselves than ever before.
   We have but a gross sense of sin at first, because we know but a few
   things, prize ourselves by some sensitive expressions of love to God,
   or external conformity to his laws; but as we look into the breadth of
   the commandment, make conscience of a thorough conformity to the will
   of God, we are more sensible how much we come short of that purity, and
   holiness, and exactness which the law of God requireth, and do more
   sorely and bitterly complain of the relics of sin dwelling in us: Rom.
   vii. 18, I know that in me, that is, in my flesh, dwelleth no good
   thing; for to will is present with me, but how to perform that which is
   good, I find not;' and ver. 24, O wretched man that I am! who shall
   deliver me from the body of this death?' The increase of light showeth
   sin to be more than we thought it to be, and the increase of love
   maketh it to be more a burden to us. Look, as in the body, the better
   the constitution, the more sensible of pain; so in the soul, the more
   thoroughly the heart is set to please God, the more grievous is sin to
   them.

   [3.] The longer they live, the more experience they have, and that
   maketh them wise and provident, that they are not so confident and
   venturous as others; they have more experience of the craft and
   subtlety of Satan, who easily surpriseth unwary souls: 2 Cor. ii. 11,
   Lest Satan should get an advantage of us, for we are not ignorant of
   his devices.' They know the rocks upon which they are apt to split
   themselves; what advantage he maketh of their passions and affections,
   and not only of their natural and carnal affections, but some times of
   their religious affections. If they will be sorry for sin, he will
   tempt them to an over-grief, that they may be swallowed up of sorrow.
   He would turn their zeal to a furious zeal, that it shall exceed the
   measure of the cause, or offend in its object. How is a child of God or
   a disciple of Christ sometimes made Satan's instrument? Mat. xvi. 23,
   Get thee behind me, Satan.' Therefore these things make them more wary
   and watchful than younger christians, who fall as a ready prey into the
   mouth of the tempter.

   2. Because of the world. This flattering tempting world, whose delights
   often tempt them from God, holiness, and heaven, they have proved it,
   and tried it to be vanity and vexation of spirit' at the last. When the
   apostle had differenced christians by their several ages and degrees of
   growth, he adviseth all, 1 John ii. 15, 16, Love not the world, neither
   the things that are in the world. If any man love the world, the love
   of the Father is not in him. For all that is in the world, the lust of
   the flesh, the lust of the eyes, and the pride of life, is not of the
   Father, but is of the world.' All christians must take heed of the
   world, but none are so likely to do so as those that have smarted for
   their carnal complacency. They find that the world is more an enemy
   when it smileth than when it frowneth; that the profits of it are a
   greater snare than the losses, the pleasure than the pains, and the
   honours than the disgraces; that the pomp and vanities of the world do
   easily tempt them to forget God and their souls, death and judgment,
   heaven and hell. The seasoned christian will be more humble and
   watchful than the inexperienced.

   3. Because of themselves; the longer they live, the more they are
   acquainted with themselves. You would think it strange that two men
   should intimately converse together for twenty, or thirty, or forty
   years, and all this while should not know one another. But it is much
   more strange that a man should live so long and not know himself, not
   know his own heart. Too frequently is this so, because most men fly
   themselves, shun themselves, run away from themselves, never commune
   with their own hearts. But you cannot imagine a man to be godly and
   serious, but he will use frequent observation, and ponder the path of
   his feet,' Prov. iv. 26; and as one that hath eyes in his head will
   consider what he doth, and that upon every weighty matter he will use
   self-communings, and self-reflections: Ps. iv. 4, Stand in awe, and sin
   not; commune with your own hearts upon your beds, and be still.' His
   duties will often call upon him to examine himself, if he goeth about
   them conscientiously: 1 Cor. xi. 28, Let a man examine himself, and so
   let him eat of this bread, and drink of this cup.' If he omitteth it,
   God will remember him by many a sharp providence, and put him
   necessarily upon an inquiry into his state and ways: Lam. iii. 4, Let
   us search and try our ways, and turn to the Lord.' Surely this is a
   duty necessary, and upon solemn occasions indispensable. Now can a man
   be observant of his course, and seriously examine and consider what he
   has been before conversion, what he is after grace received, how much
   he cometh short of his obligations to God, of his advantages by Christ;
   how much he liveth beneath the provisions appointed for his growth and
   increase, and beneath the worth and weight of endless glory which he
   hopeth for; but he must be base in his own eyes, and have a higher
   sense of his sinfulness than others have, and so bemoan and bewail
   himself for his defects, and see that he hath not attained to the
   height of perfection which christians should aim at?

   4. By frequent commerce with God they know more of God, and so more of
   themselves. A godly man hath much to do with that majesty and
   perfection which continually aweth him, and keepeth him humble: Job
   xlii. 5, 6, I have heard of thee by the hearing of the ear; but now my
   eye seeth thee: wherefore I abhor myself, and repent in dust and
   ashes.' When he had an apparition of God, it affected him more than all
   the hearsay knowledge which he had of God before. We see our wants in
   God's fulness; the ocean maketh us ashamed of our drop. We see our
   vileness in God's majesty; what is the balance dust to the great
   mountain, our impurity and sinfulness to God's holiness, our
   nothingness to his all-sufficiency? All the creatures are nothing but
   what God maketh them, and continueth them to be every moment. In his
   supremacy and dominion we see the right that he hath in us to command
   us as he pleaseth, and so may condemn ourselves for our non-subjection
   to him. In his beneficence and goodness, we understand more of our
   obligation to him: the more we think of his majesty and greatness,
   every service we perform seemeth low and mean; we cannot satisfy
   ourselves in it, as being much beneath the greatness of God. Certainly
   sin is more grievous to every one that hath seen God, 3 John 11. Elijah
   wrapped his face in a mantle when God's glory passed before him, 1
   Kings xix. 13, and Isaiah crieth out, Woe is me, for I am undone; I am
   a man of polluted lips, and I dwell among a people of polluted lips,'
   Isa. vi. 5. The more large and comprehensive thoughts we have of God,
   the more shall we humble ourselves for our own imperfection.

   5. Their estate being changed, their work is now to look to the degree.
   You know, besides the gate in christianity, there is the way. If you
   have entered the gate, you must see that you walk in the way. Besides
   making covenant with God, there is keeping covenant with God: Ps. xxv.
   10, All the paths of the Lord are mercy and truth, unto finch as keep
   his covenant and his testimonies;' Ps. ciii. 18, To such as keep his
   covenant, and to those that remember his commandments to do them.'
   Well, then, though we may be comforted that we have entered into
   covenant with God, yet in keeping covenant we are conscious to many
   failings, and the covenant is not fully kept till life be ended. All is
   not done when men have begun a religious life. Many fall off who seemed
   to have good beginnings. It is one thing to be planted into Christ,
   another to bring forth fruit with patience. If there were more close
   walking, the holy life would be a feast and pleasure to us, but by our
   weaknesses and infirmities we often interrupt the comfort of it. Now
   good men are troubled that they walk with no more accurateness and
   resolvedness in the narrow way; that though they have consented to the
   covenant, yet they do so weakly fulfil their covenant vow; that though
   married to Christ, they bring forth no more glory to God; that their
   course doth no more suit with their choice; at least while their
   pilgrimage is continued, they see a need of constant caution and
   solicitude.

   Use 1. To teach us that growth in grace, and an increase of humility,
   or a low esteem of ourselves do usually go together. The laden boughs
   do most hang their heads, and the sun at the highest casts the least
   shadow. The conceited seem to have more grace than the real christian,
   but have indeed less; as swollen flesh is to appearance bigger and
   stronger, but it is not sound; it is their humour, not their growth.
   Most men are too great and too good in their own eyes. Self-love
   representeth ourselves to ourselves in a false shape and feigned
   likeness, much more wise, and holy, and righteous than we are. Whereas
   the most serious, and they that most mind their business, humble
   themselves even to the dust; as Agur did: Prov. xxx. 2, Surely I am
   more brutish than any man, I have not the understanding of a man.' And
   Paul calleth himself the least of the apostles,' 1 Cor. xv. 9; the
   least of saints, Eph. iii. 8, Unto me, who am less than the least of
   all saints.' The chiefest of sinners, 1 Tim. i. 15, Of whom I am the
   chief.' Oh what a difference is there between them and the carnal
   professor! They loathe other men's sins rather than their own,
   extenuate other men's gifts and graces, and extol and cry up their own;
   but true humility sits in the dust as in its own proper place. Only
   here is a doubt: How can God's children say so in truth? For we must
   not lie for humility's sake; that is to personate and act a part. There
   is a threefold judgment, of verity, charity, and sense. First, the
   judgment of verity is exact. So we are to search and try ourselves to
   the uttermost, to pry into all the aggravating circumstances: 2 Cor.
   xiii. 5, Examine yourselves whether you be in the faith; prove your own
   selves: know ye not your own selves, how that Christ is in you, except
   you be reprobates?' Out of a sense of their obligation to God, and deep
   displeasure against sin; none can charge others as the godly will
   charge themselves. Secondly, there is a judgment of charity, which
   hopeth all things,' as long as possibly it can, 1 Cor. xiii. 7. Charity
   teacheth us to hope the best of others, for it is a favourable
   judgment. They may be better than we know, or they may have more to
   excuse them than we know of, as being more violently tempted, or have
   not such means to prevent sin. Certainly, charity forbiddeth us to pry
   into or aggravate their failings For love covereth a multitude of
   sins,' Prov. x. 12. And, thirdly, there is the judgment of sense and
   experience. We are conscious to our own infirmities more than we can be
   to others. We have a sense of our own sins, which being compared with
   that remote view which we have of the sins of others, will make us more
   condemn our selves than them. We know our own hearts; we know not
   another's. We know our own infirmities by experience, others only by
   speculation. A man that hath the toothache feeleth his own pain, not
   that of another man's, therefore judgeth his own greater; or they that
   are troubled with a sharp disease think no grief or pain like theirs.

   Use 2. Let us be sensible of our imperfection, and take notice of our
   defects for caution and humiliation.

   1. In point of knowledge: Prov. xxvi. 12, Seest thou a man wise in his
   own conceit? there is more hope of a fool than of him.' As he said of
   learning, Many had come to learning, if they had not conceited
   themselves learned already; so many had attained more perfect knowledge
   of the ways of God, if they were not blinded by their own prejudices
   and self-conceit, and their preconceptions. If we had a true sense of
   our own imperfection, we would not refuse to yield anything we had
   taken a liking to, if afterwards it were disproved by apparent and
   clear light; but dogmatising, especially in doubtful points, hath much
   divided the christian world.

   2. In point of daily practice.

   [1.] As to the humble and broken-hearted, suing out the pardon of in:
   John xiii. 10, Jesus saith unto him, He that is washed needeth not save
   to wash his feet;' that is, to cleanse himself from his daily
   defilements; as a man under the law, if he had touched any unclean
   thing, was to wash his clothes before even. We are not to sleep and lie
   down in our sins, upon any pretence of our former justification, as if
   errors would be pardoned of course, without such running to our
   advocate, as there was to be a morning and evening sacrifice.

   [2.] As to caution and watchfulness, as if quite out of harm's way, and
   we might play with temptations to sin, and no harm come of it. No; this
   playing at the cockatrice-hole will cost us dear: Mark iii. 37, And
   what I say unto you, I say unto all, Watch.'

   3. In point of perseverance, as if we might rest in former doing and
   suffering for Christ: Ezek. xxxiii. 13, If he trust in his
   righteousness, and commit iniquity, all his righteousness shall not be
   remembered;' that is, if he presume upon his good estate so as
   voluntarily and deliberately to fall into sin; if we think our
   profession shall excuse us in our covetousness, or our countenancing
   the ways of God in our oppressions, or our praying atone for our
   sensuality. Man is very apt to make one part of his life a recompense
   for another, and to excuse his defect in some duties by exceeding in
   others. The indulgence is sometimes antedated, and we sin upon a
   presumption we will afterwards repent of it Sometimes it is postdated;
   because we have done thus and thus for God, we think God will not be
   severe to us, but spare us for such a good service or property we think
   to be in us. Oh, no! you must persevere in a constant, uniform, and
   self-denying obedience: or [2] think, I am a child of God; as if that
   would bear us out in sin.

   Secondly, He asserts his endeavour after perfection.

   Wherein observe--

   1. The thing pursued after, The prize of the high calling of God in
   Jesus Christ.'

   2. The manner of his pursuit--

   [1.] By fixing his end; for he calleth it sko'pon, his mark or scope.

   [2.] By seriousness, making it his business, This one thing I do;' I
   wholly mind this.

   [3.] The earnestness of his pursuit, showed in his diligence and
   perseverance.

   (1.) His diligence, I press toward it.'

   (2.) His perseverance, Forgetting the things that are behind, and
   reaching forth to the things that are before.'

   1. The thing pursued after, to` brabeion tes a'no kle'seos, the prize
   of the high calling.' The thing pursued after was salvation by Christ,
   or heavenly glory, which is set forth by the worth of it; it is
   brabeion, a prize,' such as will countervail our endeavours in the
   race.

   2. The hopes of obtaining it, The high calling of God in Jesus Christ.'
   We are invited to these hopes by the effectual call of God: 1 Thes. ii.
   12, Walk worthy of God, who hath called us to his kingdom and glory.'
   And this call is given us upon the account of Christ, who hath
   purchased this favour for us, and opened this hope to us in the
   promises of the gospel; therefore also called his calling,' Eph. i. 18,
   That you may know what is the hope of his calling, and the riches of
   the glory of the inheritance of the saints.' By his calling' he openeth
   a large door of hope to us, and inviteth us to partake of this rich and
   glorious reward, Yea, by this calling, as it ends in conversion, he
   qualifieth and fitteth us for the participation of it. Calling, as it
   respects the offer of the word, so it inviteth us; as it respects the
   powerful and sanctifying operation of the Spirit, so it prepareth and
   fitteth us for it.

   Doct. That the prize of eternal glory is set before those whom God hath
   effectually called in Christ.

   1. There is a twofold calling, outward and inward.

   [1.] Outward and external, when a man is by the word invited to the
   communion of Christ and all his benefits: so Many are called but few
   are chosen,' Mat. xxii. 14.

   [2.] Inwardly, when a man is by the effectual operation of the Holy
   Ghost actually translated and brought into this fellowship and
   communion: 1 Cor. i. 9, God is faithful, by whom ye were called into
   the fellowship of his Son Jesus Christ our Lord.' These two are so
   distinct, that a man may have the one without the other, the external
   without the internal; but the inward call is by the outward, and he
   that slighteth the outward cannot well expect the inward. Some have
   only heard the invitation of the gospel, but obeyed it not: Mat. xxii.
   3, He sent forth his servants to call them that were bidden to the
   wedding, but they would not come.' To these God offereth heaven, but to
   these he will not give heaven, for he will save none against their
   will, nor without their consent. Some seem to comply with the external
   invitation, but yet are not effectually called, as the man that came to
   the marriage-feast without a wedding-garment, Mat. xxii. 11. But those
   have not the prize, for God is not deceived with shows; but those that
   mind the message, choose the happiness offered for their portion,
   pursue after it with all diligence and perseverance, in short, turn to
   God with all their hearts and souls, these are the called, that receive
   the promise of the eternal inheritance/ Heb. ix. 15.

   2. In this calling God in Christ hath the greatest hand; it is termed
   in the text e a'no klesis, the high calling of God in Christ Jesus.'
   This calling is from above, that is, from heaven. The grace cometh from
   above; it hath its rise from the Lord's goodness and compassion, and is
   conveyed to us by the merits of Christ through the power of the Spirit;
   certainly it hath not its rise from man. Yea, the external call may be
   said to be from above. In Paul's instance especially; Christ called to
   him from heaven: Acts ix. 4, He heard a voice from heaven, saying,
   Saul, Saul, why persecutest thou me?' Yea, the ordinary call of every
   christian is in a sense from above; with respect to the original
   authority, the voice is from heaven: Heb. xii. 25, See that ye refuse
   not him that speaketh from heaven.' He speaketh to you by his word in
   the mouth of his messengers; but he in whose name and authority this
   message is brought, and by whose power it is made effectual, is in
   heaven.

   3. The nature of this calling. Three things are considerable in
   it--(1.) The work of God; (2.) The duty of man; (3.) The benefits
   following on both.

   [1.] The work of God (for he beginneth) is his giving grace by his
   divine power, whereby the heart of man is changed and sanctified, and
   turned to himself. God by his call giveth a real being to things which
   were not before: Rom. iv. 17, He calleth the things that are not as
   though they were.' Verba Dei sunt opera--God's words are works. As in
   the first creation he called for those things to appear which lay in
   the dark womb of nothing, and they presently came forth: Let there be
   light, and there was light;' so of graceless he maketh us holy and
   gracious, of enemies to become friends, of self-lovers to be lovers of
   God. He bringeth light out of darkness: 2 Cor. iv. 6, For God, who
   commanded the light to shine out of darkness, hath shined in our
   hearts, to give the light of the knowledge of the glory of God in the
   face of Jesus Christ.' This is the act of God's great power and grace
   whereby he freely prevents man; and if he did not prevent him, he would
   be for ever miserable; for we have neither ears to hear God's call, nor
   a heart to turn to him. Yet his call to the deaf is not in vain; for he
   giveth ears to hear, and quickens our dead hearts. It is past man's
   skill to change himself, but not above the great power and mercy of
   God.

   [2.] The duty of man is to be obedient to the heavenly call: for
   besides God's invitation, there is man's acceptation. God calleth us to
   Christ as the only remedy for our lost souls, and we receive him by
   faith: John i. 12, To as many as received him.' God calleth to
   repentance: Mat. ix. 13, I am not come to call the righteous, but
   sinners to repentance.' And we consent to return to God: Jer. iii. 22,
   Behold, we come unto thee, for thou art the Lord our God.' God calleth
   to obedience, and we say, Ps. xl. 8, Lo, I come to do thy will, O God.'
   It is fulfilled in christians as well as in Christ. God calls to
   communion with himself in holy worship: Ps. xxvii. 8, When thou saidst,
   Seek ye my face; my heart said unto thee, Thy face, O Lord, will I
   seek.' God no sooner calleth but they hear; and what God biddeth them
   do they do, and forsake they forsake. To many God stretcheth out his
   hands in vain; God calleth them to purity, but oh, the uncleanness of
   heart and life! God looketh for grapes, but behold wild grapes. But
   where God inclineth the heart, they obey his call, though it be to
   mortify their dearest lusts, to cast away their beloved transgressions,
   to part with anything rather than part with their God and their Christ.
   When God called Paul, he made an absolute resignation of himself: Acts
   ix. 6, Lord, what wilt thou have me to do?' ready to go where God will
   lead him, to do what God will have him.

   [3.] The benefit flowing upon both. There followeth a great change,
   both in the disposition and condition of the man called. As to his
   disposition, he is made of unholy, holy. As to his condition, of
   miserable, he is made happy. Two attributes are given to effectual
   calling; it is a holy calling and a heavenly calling: 2 Tim. i. 9, Who
   hath saved us, and called us with a holy calling;' Heb. iii. 1,
   Wherefore, brethren, partakers of the heavenly calling.'

   (1.) As to his disposition, the man is powerfully changed, and there is
   a plain alteration to be found in him; before sinful, now made holy,
   called to be saints,' 1 Cor. i. 2; 1 Peter i. 15, 16, As he that hath
   called you is holy, so be ye holy in all manner of conversation:
   because it is written, Be ye holy as I am holy.' We are called out of a
   state of sin into a state of holiness. God who hath called us is holy,
   and he calleth us into communion with himself in holiness; and the
   calling itself is the setting us apart from a common to a holy use; and
   the grace and favour showed in our calling, obligeth us to holiness.
   When we consider in what a sinful estate God found us, how freely he
   loved us, with how great mercy he called us, passing by others worthier
   than ourselves, we cannot be so unthankful as to deny obedience to his
   holy will: Eph. iv. 1, Walk worthy of the vocation wherewith ye are
   called.' Especially the honour of him that calleth us being concerned:
   1 Peter ii. 9, That we should be to the praise of him who hath called
   us.' In short, your calling giveth you great advantages of being holy,
   a principle or nature in part healed: 2 Peter i. 4, Whereby are given
   to us exceeding great and precious promises, that by these we might be
   partakers of the divine nature.' A holy and perfect rule: Gal. vi. 16,
   As many as walk according to this rule, peace be on them, and mercy,
   and upon the whole Israel of God.' A pure reward: 1 John iii. 3, He
   that hath this hope in him; purifieth himself as Christ is pure.' The
   assistance of the Holy Spirit: Heb. xiii. 21, Make you perfect in every
   good work, working in you what is pleasing in his sight, through Jesus
   Christ our Lord.' Ordinances: John xvii. 17, Sanctify them by the
   truth; thy word is truth.' Providences: Heb. xii. 10, They verily for a
   few days chastened us after their own pleasure; but he for our profit,
   that we might be partakers of his holiness.' Now all these things
   considered, it is a holy calling.

   (2.) Their condition is altered; of miserable he is made happy. The
   great end of our calling is eternal glory: 2 Thes. ii. 14, Whereunto he
   hath called you by our gospel, to the obtaining of the glory of our
   Lord Jesus Christ.' That is the end and ultimate effect of it: 1 Peter
   v. 10, The God of all grace, who hath called you to his eternal glory
   by Jesus Christ.' The miserable estate out of which, the blessed estate
   into which we are called, should deeply affect us. For the present he
   is an heir of glory, and in due time he shall be translated into the
   heavenly kingdom. We receive some part of this happiness here, in our
   justification and adoption, but the great and chief part is not given
   us in present possession, but reserved in heaven for us, 2 Peter i. 4.

   Use. If there be such a prize set before us in effectual calling, then
   all good christians should look upon themselves as deeply engaged to
   pursue after it--

   1. In respect of the invitation of the external call, that we may not
   disobey God's call, and neglect this preventing grace, whereby God
   would draw us to himself. Your sin will be more heinous than the gin of
   others who were never called. God beggeth for entrance, he standeth at
   your doors, but you deny entrance to him: Rev. iii. 20, Behold, I stand
   at the door, and knock; if any man open to me, I will come in and sup
   with him.' Christ will bring his entertainment with him, and he
   knocketh that you may give entrance; he knocketh by the word; he
   knocketh by his providence, mercies, and afflictions; he knocketh by
   the motions of his Spirit. Men are a little roused, begin to hearken;
   conscience stirs a little, yet lie down to sleep again. But God
   knocketh again, and they are more awakened, and have some affections
   and desires after heavenly things; but these are choked by the cares of
   the world, and voluptuous living. Therefore God cometh a third, yea,
   many a time, and giveth them further calling, that maketh them startle,
   and awaken a little more; but if they return to their old lusts, and
   negligent way of living, he may justly give them over to a spirit of
   deep sleep, to that blindness and wilfulness, that they may be sealed
   up to eternal condemnation, because they love darkness more than light,
   a base dirty world before the glory and blessedness promised by Christ.
   There are thousands, yea, millions in the world, who have not had such
   an outward powerful call, nor an offer of heaven so importunately urged
   upon them. Oh, how great is their ingratitude who have offer upon
   offer, and motions and convictions, but outgrow all feelings of
   conscience! You judge it disobedience and rebellion in a servant, if
   called again and again, and yet he will not come; how shall God judge
   it otherwise if you harden your hearts and will not hear his voice?
   Certainly your punishment will be more grievous than that of others:
   Prov. i. 24-26, Because I have called, and ye refused; I have stretched
   out my hand, and no man regarded; but ye have set at nought all my
   counsel, and would not turn at my reproof: I will also laugh at your
   calamity; I will mock when your fear cometh; when your fear cometh as
   desolation, and your destruction cometh as a whirlwind; when distress
   and anguish cometh upon you.' When death cometh, you will only serve
   for a warning to others not to make bold with God. In the anguish of
   your souls God will not hear you.

   2. To show whether the calling hath had its effect upon you. Doth it
   make you more heavenly? They that obey this call, their hearts are more
   heavenly. It is heaven they seek: Col. iii. 1, 2, If ye be risen with
   Christ, seek those things which are above, where Christ sitteth at the
   right hand of God. Set your affections on things above, and not on
   things of the earth/ It is heaven they hope for: 1 Peter i. 3, Blessed
   be God, who hath begotten us to a lively hope.' Heavenly things they
   savour: Rom. viii. 5, They that are after the Spirit mind the things of
   the Spirit,' This is their treasure and portion: Mat. xx. 21, Where the
   treasure is, there will the heart be also.' Their home and happiness:
   Heb. xi. 13, They declare plainly they seek a country.' It is their
   scope: 2 Cor. iv. 18, We look not to the things that are seen, but to
   the things that are not seen.' And therefore are heavenly: Phil. iii.
   20, Our conversation is in heaven.' Their course is becoming their
   choice: 1 Thes. ii. 12, That you walk worthy of God, who hath called us
   to his kingdom and glory.' They live as heirs of glory. Heaven they
   seek in the first place: Mat. vi. 33, First seek the kingdom of God.'
   Their conversation, hope, and happiness is in heaven. But when you are
   of the earth, and savour of the earth, you are not yet called off from
   the world. Certainly when grace gets the mastery, when it is the
   governing principle in our hearts, it sets up some scope and end which
   was not before, for which it employeth our time and strength, life and
   love, minds and hearts, cares and endeavours. A carnal mind is carried
   out with greater estimation, resolution, and delight after earthly
   things than after heavenly; but these are the proper good suited to the
   divine nature in us. In heaven is the most perfect enjoyment of God and
   conformity to him. Being born of God, they cannot live without him, nor
   be satisfied with that partial enjoyment which the present world will
   only afford. There is the consummation of the new creature.

   3. The calling of God gives us hopes of a right to the blessing: No man
   taketh this honour, but he that is called of God;' and of the
   continuance of that right: 1 Peter v. 10, But the God of all grace, who
   hath called us to this eternal glory by Jesus Christ.' If you have
   consented to his holy calling, he will not leave till he hath brought
   you to the full possession of what he hath called you unto.
     __________________________________________________________________

   [2] Qu. not'?--ED.
     __________________________________________________________________

SERMON XI.

   I press toward the mark, for the prize of the high calling of God in
   Jesus Christ.--Phil. iii. 14.

   HAVING spoken of the thing pursued after, we come now to the second
   branch, the manner of prosecution. Where, the first thing observable is
   his fixing his scope. He propounded this prize of the high calling of
   God in Jesus Christ' as his mark and scope which he aimed at, I press
   toward the mark.'

   Doct. 1. That those that would be christians indeed must make heavenly
   things their scope.

   First, Let me show you how many ways this is done--(1.) Habitually;
   (2.) Actually.

   1. Habitually, when you have first fixed your end, and renounced the
   devil, the world, and the flesh, and did set upon hopes and resolutions
   for heaven, and did take the world to come for your portion and
   happiness, choosing the better part: 2 Cor. iv. 18, While we look not
   to the things which are seen, but to the things that are not seen; for
   the things which are seen are temporal, but the things which are not
   seen are eternal.' You have fixed this as the end of your faith: 1
   Peter i. 9, Receiving the end of your faith, even the salvation of your
   souls.' The end of your diligence, and the drift and purpose of all
   your serving and waiting upon God: Acts xxvi. 7, Unto which promise our
   twelve tribes, instantly serving God day and night, hope to come.' This
   is the end of all our labours: 2 Cor. v. 9, Wherefore we labour, that,
   whether present or absent, we may be accepted of him.' Your great
   ambition, that you may be accepted unto eternal life.

   2. Actually; it is not enough to choose the better part, but we must
   often actually think of it to renew lively affections. Having pitched
   upon a right end, you must renew your estimation and intention of it,
   that you may keep it strong and fixed: Prov. iv. 25, Let thine eyes
   look right on, and let thy eyelids look straight before thee;' that is,
   to the end of your journey; that you may still make it your business to
   go to heaven.

   Secondly, We must distinguish again, that the intention of the end and
   scope is either explicit or implicit, formal or virtual.

   1. The formal and explicit intention is by express thoughts of the
   world to come, when the mind and heart is in heaven. Now these thoughts
   should be frequent; for where the treasure is, the heart will be also,'
   Mat. vi. 21. Can you travel one whole day to such an end, and never
   think of the place you are going unto? Certainly the end must be
   intended in every holy action, and therefore often thought of.

   2. The implicit and virtual intention is by the ready unobserved act of
   a potent habit. As a man in a journey doth not always think of the
   place to which he is going, yet his motion is influenced by it, he is
   still drawing toward that place; so by the impression of a powerful
   habit, a christian liveth for God, and heaven, and glory, though he
   doth not always think of it: But our conversation is in heaven,' Phil.
   iii. 20.

   But here ariseth a question, When doth the virtual intention suffice
   without formal noted thoughts?

   Ans. (1.) In momentous actions we must notedly, formally, and expressly
   mind our great end, as when we are to do any notable thing for God. As
   Moses in his eminent self-denial had an eye to the recompense of
   reward, Heb. xi. 26. In lesser things the heavenly frame and bent of
   heart sufficeth.

   (2.) Weak habits and inclinations need more express, formal, noted
   thoughts than the strong, for without them they cannot do their work;
   and the habits of grace in most men are weak, temptations many, and the
   difficulties of obedience great. They cannot easily keep up their
   lively zeal and earnest diligence if they seldom think of heaven. They
   are called upon to raise their minds and affections: Col. iii. 1, 2, If
   ye be risen with Christ, seek those things which are above, where
   Christ sitteth at the right hand of God: set your affections on things
   above, and not upon things of the earth.' But now powerful and strong
   habits, when men have accustomed themselves, and in a manner
   naturalised themselves to a heavenly mind, the strength of the general
   inclination sufficeth, and need not so often raise their thoughts as
   the weaker christians; it is their constant frame: Phil. iii. 20, But
   our conversation is in heaven.'

   (3.) When spiritual necessity calleth for it through some present
   distemper or temptation, drawn either from the delights of sense: 1
   Peter i. 13, Wherefore gird up the loins of your mind; be sober and
   hope to the end, for the grace that is brought unto you at the
   revelation of Jesus Christ;' or from the terrors of sense: Rom. viii.
   18, For I reckon that the sufferings of this present time are not
   worthy to be compared with the glory which shall be revealed in us.' In
   the general, there must be a frequent reviving.

   But why must we keep up this fixed intention, and make heavenly things
   our scope?

   [1.] That we may be sincere. One main difference between the sound
   christian and the hypocrite is in the end and scope; the one looks to
   men, the other to God; the one is fleshly wisdom,' the other is godly
   simplicity,' 2 Cor. i. 12. The one acts to be seen of men, respected
   and applauded of men; the other maketh God his paymaster, for he
   expecteth his reward in heaven, and so can go on with his duty when man
   seeth not, because his Father seeth in secret,' Mat. vi. 8. When man
   liketh not what he doeth: Mat. v. 11, 12, Blessed are ye when men shall
   revile you, and persecute you, and shall say all manner of evil against
   you falsely for my name's sake. Rejoice, and be exceeding glad; for
   great is your reward in heaven.' Nobody will commend him but God. When
   man persecuteth him for what he doeth, he looketh upon God that he will
   recompense his loss, and repay all his cost: Mark x. 29, 30, And Jesus
   answered and said, Verily I say unto you, There is no man that hath
   left house, or brethren, or sisters, or father, or mother, or wife, or
   children, or lands, for my sake and the gospel's, but he shall receive
   a hundred-fold now in this time, houses, and brethren, and sisters, and
   mothers, and children, and lands, with persecution; and in the world to
   come eternal life.' As he taketh the other world for his whole treasure
   and happiness, so he can take God's word for his whole security, which
   is a notable point of sincerity.

   [2.] To direct our way. When the heart and eye is upon the mark, you
   may the better steer your course in order to it. Finis est mensura
   mediorum--Men take their measures from the end, and by it can the
   better judge of the aptitude and seasonableness of the means. As the
   mark guideth the archer how to direct his arrow, so doth the intention
   guide and direct the soul in all its actions. Certainly if a right mark
   be in our eye, we are more like to level at it than if we mistake our
   mark. Therefore fix your end, and you will the better understand your
   way, and address yourselves to such means as are suited to that end;
   for our Lord tells us that if our eye be single, the whole body is full
   of light,' Mat. vi. 22. Our end shineth to us all the way along, and
   helpeth us to cut off both those impertinences and inconsistences with
   which men fill up their lives. What is the reason that men who hope to
   go to heaven yet spend their time in vanities which have no respect to
   such a purpose, yea, sometimes seem plainly to take the direct way to
   hell? The reason is, because they have not resolvedly fixed and
   determined their choice, or do not regard their end. It would cut off
   and prevent impertinences if you be true to your end and great scope.
   As when you are melting away your precious time in ease, and idleness,
   or carnal vanities, either in trifling, or gaming, or impertinent
   chatting, or censuring: What doeth it?' Eccles. ii. 2. Is this striving
   to go to heaven? So for inconsistencies: Gen. xxxix. 9, How can I do
   this wickedness, and sin against God?' By sin men do not only forget
   their end and happiness, but run quite away from it.

   [3.] To quicken our endeavours; for the end is the motive as well as
   the measure. The thought of it makes us vigorous and lively: 1 Cor. xv.
   58, Be steadfast, unmovable, always abounding in the work of the Lord,
   forasmuch as ye know your labour is not in vain in the Lord;' 1 Cor.
   ix. 24, So run that you may obtain.' The prize and worth of the reward
   addeth spirits to the runner, maketh him run. more swiftly. There is
   labour and difficulty, but we run for a crown. If now labour and
   difficulty, hereafter it will be comfortable: John vi. 27, Labour not
   for the meat that perisheth, but for that which endureth to everlasting
   life, which the Son of man shall give you;' Phil. ii. 12, Work out your
   salvation with fear and trembling.'

   [4.] For our joy and solace. A man's end is his solace and support
   during labours and difficulties, and that afflicted estate wherein God
   seeth fit to keep us here in the world: Rom. v. 2, 3, We rejoice in
   hope of the glory of God: and not only so, but ire glory in
   tribulation, knowing that tribulation worketh patience.' A man's temper
   is much known by this, from whence he fetcheth his comforts and
   supports.

   [5.] To defeat the delightful temptations of sense: Heb. xi. 24-26, By
   faith Moses, when he was come to years, refused to be called the son of
   Pharaoh's daughter, choosing rather to suffer affliction with the
   people of God, than to enjoy the pleasures of sin for a season:
   esteeming the reproach of Christ greater riches than the treasures in
   Egypt; for he had respect unto the recompense of reward.' Most men look
   to present pleasures rather than future joys.

   [6.] To make us constant: Heb. x. 39, But we are not of them that draw
   back to perdition, but of them that believe to the saving of our
   souls;' that we may neither fail nor faint, because of difficulties in
   the way. In the spiritual race there are stumbling-blocks in the way,
   difficulties and discouragements which we cannot easily get over; now
   the remembering the end puts courage into us.

   [7.] To engage us in a uniform course of holiness. No one part of our
   lives will agree with another if they be not firmly fixed by the power
   of our last end, which runneth through all the parts, and so puts a
   harmony into them. Our actions are as a mere lottery; the various
   fancies men are governed by are jumbled together by chance; and so we
   either walk at random, or having different ends, are double-minded and
   unstable in all our ways,' James i. 8. The last end fixeth the mind,
   which otherwise would be tossed up and down in a perpetual uncertainty,
   and distracted by a multiplicity of ends and objects.

   Use 1. To persuade us to make heavenly things our scope.

   1. For this we were created and sent into the world. It is good to
   consider the cause for which we were born, and the end for which we
   were sent into the world: John xviii. 37, To this end was I born, and
   for this cause came I into the world.' If our Lord Christ did thus,
   surely man was made for some end, for the wise God maketh nothing in
   vain. Now what is man's end? Not to fill up the number of things, as
   stones; not to wax bulky, and increase in growth and stature, as plants
   and trees; not to eat and drink, and gratify a present appetite, as the
   beasts. That is a mortal happiness, which will not suit with that
   immortal spirit which God hath put into us. If we had souls that would
   perish, it would be more justifiable to look after things that perish.
   No; they will survive these present things: Eccles. xii. 7, Then shall
   the dust return to the earth as it was, and the spirit shall return
   unto God that gave it.' We act here a while; are put upon the stage of
   the world, and then gone into the other world. Now since we live
   longest there, this should be our end and scope.

   2. For this end we are redeemed. The saints are purchased to eternal
   glory: Rev. i. 5, 6, Unto him that loved us, and washed us in his
   blood, and hath made us kings and priests unto God and his Father.' As
   our dominion and kingship is perfect in the other world, so is our
   priesthood, when we minister in the heavenly temple immediately before
   the throne. So it is said that Christ hath obtained eternal redemption
   for us.' The virtue is everlasting: Heb. ix. 12, But by his own blood
   he entered in once into the holy place, having obtained eternal
   redemption for us.'

   3. For this end we are sanctified or effectually called. Christ's
   blessings are not bounded in time, but he hath blessed us with
   spiritual blessings in heavenly places,' Eph. i. 3. They are of a
   heavenly rise and nature, and of a heavenly tendency; there they began,
   and there they are consummated.

   Use 2. To persuade us often to think of this end and scope, or steadily
   to fix your eye on this blessedness which is reserved for the people of
   God, that you may have the mark still in view.

   1. It is a certain and sure reward, so as we may expect it from him.
   You have his promise for your security: 1 John ii. 25, And this is the
   promise that he hath promised us, even eternal life.' Now a promise of
   God should be as sure as if we had seen it with our eyes, or as those
   things which we see with our eyes, a greater satisfaction and
   encouragement to us than all the visible things upon earth. We should
   do more and go further upon such a promise than we will for all that
   man can give unto us. Though we be exposed to danger and sufferings and
   unwearied labours, despised by great and small, yet our end, secured by
   the Lord's promise, should bear us out.

   2. It is a great and full reward. We should labour to get a due sense
   of the worth of the prize of our high calling. Heaven and eternal glory
   are no light things: Gen. xv. 1, I will be thy exceeding great reward.'
   To have God for our portion and felicity, and in the highest way of
   fruition we are capable of; what can be added more to our happiness?

   3. It is a pure reward; not only complete happiness, but exact
   holiness; to see God, and be like him. Surely one that is so sanctified
   and purified in part, should level all his actions and endeavours to
   this mark: 1 John iii. 3, He that hath this hope in him, purifieth
   himself as Christ is pure.' And be working toward his final perfection.

   Use 3. Measure and value all things with respect to your end. Man is
   made wise by his end. Now above all things eternity must needs make us
   wise, because it is the last end which we can propound to ourselves,
   and so thereby we may understand the true measure and value of all
   things.

   We understand what is evil and what is good.

   1. Evil things; as--

   [1.] The weight and grievousness of sin. Present punishment doth
   somewhat discover it: Jer. ii. 19, Thine own wickedness shall correct
   thee, and thy backslidings shall reprove thee: know therefore and see
   that it is an evil thing and bitter that thou hast forsaken the Lord
   thy God, and that my fear is not in thee, saith the Lord of hosts.'
   Briars and thorns and sensible smart will teach us that which bare
   contemplation doth not, but our end will most show it to us; because
   for temporal pleasures men lose eternal joys; for the ease, and mirth,
   and pleasure of a moment they have lost all that happiness to which
   they are called by Christ.

   [2.] Afflictions are to be valued with respect to their end. It showeth
   their lightness; they are not so bad as the world taketh them to be.
   Tedious for the present, but it is but for a season: 1 Peter i. 6,
   Wherein ye greatly rejoice, though now for a season, if need be, ye are
   in heaviness through manifold temptations.' All things are lessened by
   having eternity in our eye. It is grievous, but not eternal: 2 Cor. iv.
   17, For our light affliction, which is but for a moment, worketh for us
   a far more exceeding and eternal weight of glory.' A man in the deep
   waters, as long as he can see banks, is not out of all hope.

   [3.] Sufferings for Christ. If we may win eternity with the loss of all
   the world, we are no losers: Heb. x. 34, And took joyfully the spoiling
   of your goods, as knowing in yourselves that ye have in heaven a better
   and a more enduring substance.' On the contrary, it is a sorry bargain
   to lose eternity for the enjoyment of all the world: Mat. xvi. 26, What
   is a man profited if he shall gain the whole world and lose his own
   soul? or what shall a man give in exchange for his soul?'

   [4.] Death, the king of terrors. It is not feared by a christian,
   because it is the entrance into eternal life; when he dieth he shall
   live: John xi. 25, Jesus saith unto her, I am the resurrection and the
   life; he that believeth in me, though he were dead, yet shall he live.'
   It separateth us from our worldly comforts, but bringeth us to God,
   with whom we shall abide for ever.

   2. Good things are also to be valued with respect to their end.

   [1.] There are many things which the vain deceived world dotes upon,
   but they suit not with our scope, help us not to the crown, but divert
   us rather. What doeth it?' is the question we should ask: The pleasures
   of sin are but for a season,' Heb. xi. 25.

   [2.] The enjoyments of this world. They are valuable upon a natural
   account, but we must consider them with respect to our end. Are they
   helps or hindrances to heaven? If hindrances, it is the greatest misery
   that can befall us. It is a great part of God's curse to condemn some
   men to worldly felicity: Jer. xvii. 13, All that forsake thee shall be
   ashamed, and they that depart from me shall be written on the earth,
   because they have forsaken the Lord, the fountain of living waters;'
   Luke xvi. 25, Son, remember that thou in thy lifetime receivedst thy
   good things.' A little as a help to heaven is a great mercy, and an
   estate is more valuable by the use than the possession: Luke xii. 21,
   So is he that layeth up treasure for himself, and is not rich toward
   God.'

   [3.] Duties. Time spent with God in order to our great end is the best
   part of our lives: Ps. lxxxiv. 10, For a day in thy courts is better
   than a thousand: I had rather be a doorkeeper in the house of my God
   than to dwell in the tents of wickedness;' because there is trading for
   heaven. When you are employed in the world, you make provision for a
   few months or days, it may be hours.

   [4.] Graces are glorious things, because they are the seed and earnest
   of eternal glory. It is called an immortal seed,' 1 Peter i. 23. By
   these we are more prepared for, and assured of, our great end.

   [5.] Christ is valued as the only way to the Father a John xiv. 6,
   Jesus saith unto him, I am the way, the truth, and the life; no man
   cometh to the Father but by me.' And therefore all things are lessened
   in our estimation in comparison of him: Phil. iii. 8-10, Yea,
   doubtless, I count all things but loss, for the excellency of the
   knowledge of Christ Jesus my Lord; for whom I have suffered the loss of
   all things, and do count them but dung that I may win Christ, and be
   found in him, not having mine own righteousness, which is of the law,
   but that which is through the faith of Christ, the righteousness which
   is of God by faith: that I may know him, and the power of his
   resurrection, and the fellowship of his sufferings, being made
   conformable to his death.'

   [6.] The favour of God. It is heaven begun; the first taste we have of
   our everlasting comfort, which, if we get, we need not envy the best
   estate of worldlings: Ps. xvii. 15, As for me, I will behold thy face
   in righteousness; I shall be satisfied when I awake with thy likeness.'

   Use 4. Do we make heavenly things our scope? Whither are we going? What
   is the thing we intend? Riches, pleasures, and honours in this world,
   or eternal blessedness? Our scope will be known by our work. What do we
   most resolvedly carry on? None so wicked but they will be religious,
   till religion crosseth that one thing which they do desire. If we
   design heavenly things for our scope and happiness, all things will be
   subordinated to them, and we will hold on our way, though disappointed
   in other things; for then you will only mind temporal things in order
   to eternal.

   I come now to the next thing to be noted, which is his seriousness. He
   maketh it his business: This one thing I do.' Our scope is known by our
   work, the main thing we attend upon as our great care and business.
   That which is our first care and chiefest business is usually called in
   scripture our one thing,' Ps. xxvii. 4, One thing have I desired of the
   Lord; that will I seek after;' as if all other things should be
   forgotten for this one thing's sake: Luke x. 42, But one thing is
   needful, and Mary hath chosen the better part.' In short, that is our
   one thing which is most minded, which taketh up our life and love,
   heart and mind. It is our work, our one thing which must be more
   esteemed by you than all things in the world besides; other things must
   stoop to this one thing, and serve this one thing. This is the business
   which you have to do, and the end for which you live in the world.

   Doct. 2. Those that make heavenly things their scope must also make
   them their business.

   There is a double notion which is of great use to us in the spiritual
   life--making religion our recreation, and making religion our business.

   1. It must be our recreation, in opposition to tediousness and
   wearisomeness; so we must delight or recreate ourselves in God's
   statutes: Ps. cxix. 16, I will delight myself in thy statutes;' ver.
   47, I will delight myself in thy commandments, which I have loved.'

   2. It must be our business in opposition to slightness.

   Why must religion be made our business?

   [1.] Because otherwise it is not our scope; for an end is not
   thoroughly intended unless we use the means to obtain it. True wisdom
   lieth in the intention of a right end, the choice of apt means, and a
   dexterous and ready prosecution; the whole fabric falleth if one be
   wanting. If we have good aims, and do not choose right means, that is
   superstition. Men have direct aims, but they mistake their way; or if
   good means, and they refuse to use them, that is sluggishness and
   spiritual idleness. But when all three concur, a good end, fit means,
   and a diligent pursuit, that is true wisdom. Some are out in the end;
   as they that labour for the meat that perisheth,' John vi. 27, or lay
   out their strength upon that which satisfieth not,' Isa. lv. 2; they
   lay out all their industrious cares about paltry vanities. Others err
   in the means, while they seek for happiness in a false religion, and
   the way they take for their cure is a great part of their disease; as
   Judaism, Turcism, and Popery. But the most common error among us is a
   defect in the pursuit. Men are convinced of better; they see the right
   way, but are loath to walk in it. Some decline it wholly, and whilst
   they talk of heaven, take the way which directly leadeth to hell.
   Others superficially look after it, and by the by only; they trouble
   themselves about many things, but they are but trifles and childish
   toys in comparison of what they should be most taken up withal.
   Heavenly things have some underling respects, but they bring nothing to
   perfection, but are carried away with the cares of the world and
   voluptuous living: Luke viii. 14, And that which fell among thorns are
   they who, when they have heard, go forth, and are choked with cares and
   riches, and pleasures of this life, and bring no fruit to perfection.'

   [2.] Because this is a matter of unspeakable importance, which must not
   be forgotten and left undone for three reasons--

   (1.) It is not a business arbitrary, but necessary. One thing is
   necessary. It is not a business that may be done or left undone. No; it
   must be done or you are undone for ever. If you lose the crown of
   glory, you lose yourselves everlastingly; nothing concerneth you so
   much. Within a while it will not be a pin to choose what part you have
   acted in the world, high or low, rich or poor; as in a choir of voices,
   it is no matter what part we take, bass, or mean, or treble, but
   whether we sing well.

   (2.) It is a business that must principally be regarded: Mat. vi. 33,
   But first seek the kingdom of God, and his righteousness.' First seek;'
   all other things must give way to it. The apostle saith here, This one
   thing I do;' nothing wholly alien or contrary to this must be regarded;
   nothing but what keeps a due subordination to this. This is the one
   thing you have to mind, that is, the one great thing, to make sure of
   everlasting life. Therefore progress and growth in holiness must be
   minded seriously, and above other things.

   (3.) This is a business that you must be continually a-doing. Our whole
   life is but a constant progress in the way to heaven. Every day we take
   is a step nearer; yea, every action, morally considered, is a step to
   heaven or hell. We must always be treasuring up a good foundation: 1
   Tim. vi. 19, Laying up in store for themselves a good foundation for
   the time to come, that they may lay hold on eternal life.'

   [3.] If it be not made our business, some other baser pursuit will be
   our business. There are two masters, God and mammon, and they go
   contrary ways, and require our whole strength: Mat. vi. 24, No man can
   serve two masters; for either he will hate the one, and love the other,
   or else he will hold to the one, and despise the other. Ye can not
   serve God and mammon.' To serve God is to give up a man's mind, and
   heart, and whole man, to do what he requireth, and to do nothing in
   matter of profit, pleasure, and preferment, but what God alloweth him,
   or in any other thing. To serve mammon is to follow the world as hard
   as we can, whatever cometh of it. You cannot serve God and your lusts
   too; you must make a business of the one or the other. In short, our
   strength is too small, it will not suffice for every thing; and our
   time is too short to be divided, therefore the most necessary things
   must be regarded.

   Use. Is self-reflection. What is the prize you run for? what is the
   life of your affections employed about? There are a sort of men whose
   hearts are upon God and the life to come, and make it their first and
   chiefest business to seek him and serve him, and whose whole life is
   but a preparation for the world to come. And there are others who are
   gaping after worldly greatness, and gratifying the desires of the
   flesh. The world morally considered is divided into two societies; the
   one of the devil, the other of God. Some seek their happiness upon
   earth, others an eternal abode in heaven; some are pleasing the flesh,
   others are pleasing God. By nature we are all of the earthly society,
   but by grace we are of a heavenly extraction, and tend thither. Of
   which sort are you? What have you been doing in the world, and what is
   the end and business for which, and in which, you have laboured until
   now? What thing or prize have you had in your view and chase? Have you
   lived for the world or for God? have you spent so many years, and you
   know not why nor about what you have spent your time? You have been
   strangely careless and inconsiderate. Certain it is you have not been
   most for God and most for heaven, for that would more sensibly appear;
   and religion cannot be your business unless you seriously mind it.

   The third thing in the text is his earnest pursuit, showed in his
   diligence and perseverance.

   1. His diligence. It was earnestly sought after, as well as intended;
   implied in the words epekteino'menos and dio'ko, reaching forth and
   pressing towards; which imply vehement desire and earnest endeavour,
   using all means, bending all the powers of body and soul; I press as
   hard as I can.

   2. His perseverance is expressed--

   [1.1 With respect to what was past, Forgetting the things behind.'

   [2.] With respect to things before, which are to come, Reaching unto
   the things before.'

   [1.] What are the ta` opi'so?

   (1.) It may be understood of the things forsaken and renounced, such as
   pharisaical righteousness, the world, and credit, and honour; that and
   whatsoever was contrary to Christ's kingdom. The world and the flesh
   are things behind. We turned our backs upon them in conversion when we
   turned to God. It is these things that would now call back our thoughts
   and corrupt our affections when we should run on and reach forward in
   the heavenly prize.

   (2.) Some understand it of the degrees of grace already attained, or
   services already performed. The apostle did forget, or not consider
   (which is called forgetting' in scripture) how much of the race he had
   overcome or got through. He overlooked all that was past, how much of
   the way already spent; he did forget it, so as not to rest in what was
   already done, or to be puffed up with a vain conceit, as if there were
   enough done, so as to slacken his pace, or retard himself in his
   heavenly progress.

   [2.] What are the ta` e'mprosthen, the things before us? They are God,
   and heaven, and the remaining duties of the holy life; what sins are
   yet unmortified, what duties are yet almost untouched, what trials you
   may yet be called to undergo. We must still take pains to advance
   forward, and do that which is yet unfinished; there is much of the way
   yet before us. From the whole we see the expressions are agonistical,
   both the forgetting or reaching forth, and pressing forward, and do
   give us this third note--

   Doct. 3. Those that would make a business of christianity must look
   upon it or deal in it as a race or passage from earth to heaven.

   All things agree.

   1. In a race there was a beginning and ending, a place whence we set
   out, and the goal to which we run. The race should begin at baptism,
   but it doth at conversion or effectual calling, and endeth not till
   death; that is the goal, and then we receive the prize: 2 Tim. iv. 18,
   The Lord shall deliver me from every evil work, and will preserve me to
   his heavenly kingdom.' We should start forth or engage in this race
   betimes. Some defer it till they die; but a stride cannot be called a
   race: we have already lost the morning of our lives, and a great deal
   of precious time, of our freshest and flowery time. Surely the time
   past should suffice us,' 1 Peter iv. 3. We have been long enough
   dishonouring God and destroying our own souls. Now let us be obedient
   to the heavenly call, and begin to set forward, though it be late. But
   then we must double our diligence; life is uncertain, and our work is
   long. We were long since called, now let us rouse up ourselves. Death
   is a time of ending the race, not to begin it. It is not called a jump
   or a leap, but a race.

   2. Between the two terms, that is, from the starting-place to the goal,
   there was a way marked out, but called kano`n, the rule, which was a
   white line, marked out the path within which they were to run; if they
   transgressed, or went over it or beside it, they did not nomimos
   athlein: 2 Tim. ii. 5, And if a man strive also for masteries, yet is
   he not crowned except he strive lawfully.' Strive lawfully,' or run
   regularly, or else he lost the prize; so that there was a place where
   he set out, the goal whither he went, and the way by which he passed to
   his mark. There are frequent allusions to this: As many as be perfect,
   walk by the same rule,' Phil. iii. 16. And we have a rule, a straight
   line to direct our course: Gal. vi. 16, As many as walk according to
   this rule.' We all aspire to the crown, but few take the way. We must
   make straight steps to our feet, run in the way prescribed, within
   certain bounds and limits: Ps. cxix. 32, I will ran the way of thy
   commandments, when thou shalt enlarge my heart.'

   3. In this race there is a prize, a crown of endless glory which we are
   running and striving for: 1 Peter v. 4, Ye shall receive a crown that
   fadeth not away.' Their crowns were made of flowers and oaken leaves.
   We have somewhat in hand that is worth all our pains, but much more
   when we come home and meet our Lord.

   4. There was an agonothetes. This prize is given by a judge: 2 Tim. iv.
   8, Henceforth there is laid up for me a crown of righteousness, which
   the Lord, the righteous judge, shall give me at that day.' Our claim
   must be justified before his tribunal.

   5. No obtaining the crown without running: Heb. xii. 1, Let us run with
   patience the race that is set before us;' 1 Cor. ix. 24, Know ye not
   that they which run in a race, run all, but one receiveth the prize? So
   run that you may obtain.' And that is no lazy posture. Here is reaching
   forth, pressing forward; we must bend all the faculties and powers of
   our souls and bodies to obtain it by faithful and constant diligence.
   We must do things as for heaven indeed, and make as much speed as we
   can to get the crown which is offered to us by Jesus Christ.

   6. In a race we must hold on without any discontinuance. We are not to
   stand still and give over, but with a constant earnestness to press
   toward the mark. So here, there is no standing still, by omitting good
   duties; by slight occasions we come to leave them off. The fire of the
   altar was never to go out.

   7. There must be no looking back; we must still take pains to press
   forward. As the true racers do not use to stand still, or look behind
   them to see how much of the way is already past, or to see how much the
   rest come short of him, but sets to his business to get through the
   remainder of the race; so they that set themselves to the heavenly race
   must not look back in a double sense; first, not to think of what he
   hath forsaken for Christ: Luke ix. 62, No man having put his hand to
   the plough, and looking back, is fit for the kingdom of God.' We must
   not mind or look at anything behind us; that will turn us back, and
   stop us in our course. Secondly, not contenting ourselves with that we
   have got, possibly, heretofore, with what we might have done, but must
   hold till we apprehend the prize or mark, and still make forward with
   all our might. The saints in a sense forget what they have done for
   Christ: Lord, when saw we thee an hungry?'

   Use. To persuade us to continue in our christian course till we come to
   the end of the race. Some races are longer, some shorter; but the end
   of every man's race is the end of his life.

   1. We that have gone so far in the way must hold out, though never so
   many difficulties and assaults: You did run well, who hindered you?'
   When you have gone so far in the way to heaven, do you begin to look
   behind you, as if you were about to change your mind? Have you fixed
   upon these hopes with so great reason and deliberation, and will you
   draw back and be slight in the pursuit?

   2. Is the world and the flesh grown better, or God grown worse? Jer.
   ii. 5, Thus saith the Lord, What iniquity have your fathers found in
   me, that they are gone far from me, and have walked after vanity, and
   are become vain?'

   3. All former watching, striving, and praying is lost. The Nazarite was
   to begin again the days of his purification if he had defiled himself,
   Num. vi. 12; 2 John 8, Look to yourselves, that we lose not those
   things which we have wrought, but that we receive a full reward;' Gal.
   iii. 4, Have ye suffered so many things in vain? if it be yet in vain.'

   [The doctor's sermon on the 15th verse being printed already among the
   discourses on peace and holiness, [3] the reader is referred thither.
   The sermon on the 16th verse never came to the publisher's hands.]
     __________________________________________________________________

   [3] See vol. ii. p. 56 of this edition.--ED.
     __________________________________________________________________

SERMON XII.

   Brethren, be followers together of me, and mark them which walk so, as
   ye have us for an ensample.--Phil. iii. 17.

   IN this verse the apostle persuadeth the Philippians to agree in the
   imitation of his practice of forsaking all for Christ. There were
   differences among them; some were thus minded, and some otherwise
   minded. He would have them agree in one common rule, one common hope,
   and one common example, that they might avoid deceitful workers, whose
   walking was not so regular as to become a pattern to others, as in ver.
   18. Therefore since all were not to be promiscuously imitated, they
   should follow the best, viz., himself who had taught them christianity,
   and those other servants of the Lord who hold on the same course and
   way of salvation as he did, and breathed out nothing but faith in
   Christ and holiness, Brethren, be ye followers together of me,' &c.

   In which words the apostle propoundeth his own example, both at first
   and second hand.

   1. At the first hand, in his own immediate practice, Be followers
   together of me.'

   2. At the second-hand, and in the rebound, as it was transmitted to
   them by the practice of others, And mark them that walk so, as ye have
   us for an ensample.'

   1. For the first consideration, as his own practice was a pattern to
   them of sincere love to Christ. Summimetai' mou gi'nesthe. The words
   may bear a double sense

   [1.] Thus do together with me; be followers of Christ as I am. Or--

   [2.] Let not a few, but all of you together imitate me; which sense I
   prefer.

   2. For the second consideration, Mark them which walk so as ye have us
   for an ensample.' Where we have--

   [1.] A description of the better sort amongst them, in opposition to
   the deceitful workers who did walk disorderly. If a man would imitate
   others, he should conform himself to the best, and not the worst of
   christians. Man is sequacious, inclined to do as others do. Now they
   should imitate them who were willing to suffer for Christ, rather than
   enemies to his cross.

   [2.] The charge is skopeite, Mark them.' In another epistle, Rom. xvi.
   17, it is, Mark them which cause divisions and offences, and avoid
   them.' Here, mark these and imitate them.

   Well, then, here is a double example propounded, Paul's and their
   fellow-christians'.

   Doct. That it is the duty of christians to imitate those good examples
   which God hath set before them.

   See this elsewhere: 1 Cor. iv. 16, Wherefore, I beseech you, be ye
   followers of me;' 1 Thes. i. 6, And ye became followers of us and of
   the Lord;' 1 Thes. ii. 14, For ye, brethren, became followers of the
   churches of God, which in Judea are in Christ Jesus: for ye also have
   Buffered like things of your own countrymen, even as they have of the
   Jews.' So 2 Thes. iii. 7, For yourselves know how ye ought to follow
   us; for we behaved not ourselves disorderly among you;' and ver. 9, Not
   because we have not power, but to make ourselves an example unto you to
   follow us;' Heb. xiii. 7, Remember them that have the rule over you,
   who have spoken unto you the word of God, whose faith follow,
   considering the end of their conversation.' These and many other places
   show--(1.) That there are some to whom God hath given graces to make
   them holy and fit for our imitation; (2.) That he hath commanded us to
   consider them seriously, that we may imitate them, and follow them in
   holiness and patience, that our latter end may be like theirs. For the
   clearing this point, let me show you--

   1. The several sorts of examples.

   2. What is this imitation.

   3. How far we are bound to imitate them.

   4. Why we must imitate and follow them.

   I. The several sorts of examples.

   First distinction. There are the examples of the saints living in
   former ages, and the saints living in our times.

   1. The saints living in former ages, whose faith and zeal and holiness
   is recommended to us in the faithful records of time, especially in the
   scriptures. We are often commanded to imitate them; as Heb. vi. 12,
   That ye be not slothful, but followers of them who through faith and
   patience inherit the promises.' None went to heaven but they first met
   with occasions to try and express both their faith and patience. We
   must look for the like; they had faith, so must we; they had patience,
   we must be patient also if we would attain the happiness offered in the
   promises: Heb. xii. 1, Wherefore seeing we are also compassed about
   with so great a cloud of witnesses, let us lay aside every weight, and
   the sin that doth so easily beset us, and run with patience the race
   that is set before us.' The apostle had given us a spiritual chronicle
   in the former chapter, or a little book of martyrs, and then frameth
   his inference or practical deduction from that series of instances.
   Having such a cloud of witnesses;' he calleth them a cloud,' to show
   the number and multitude of these witnesses; for as a cloud is made up
   of a multitude of vapours gathered together and condensed into one
   body, so here there are many witnesses that concur in one testimony. So
   the expression is often used: Isa. lx. 8, Who are those that fly as a
   cloud, and as doves to the windows?' noting the multitude of converts.
   So Ezek. xxxviii. 7, They shall be as a cloud to cover the land.' Well,
   then, we are not solitary, nor is our condition singular. So James v.
   10, Take, my brethren, the prophets, who have spoken in the name of the
   Lord, for an example of suffering afflictions and patience.' They are
   examples of hard sufferings and great patience. We are not better than
   our fathers, and should not look for more privilege than the prophets.
   They have been cast into prisons and dungeons, and burnt and butchered,
   and sawn asunder, and shall we stick at a little sufferings? Surely,
   having such forerunners, we may go the more cheerfully. Now these
   examples should be regarded by us--

   [1.] Because they are so many and various, and suited to persons of all
   degrees and ranks of men, and for all christian ends. In the word of
   God we have many examples on record fit for all persons to imitate. The
   prince in Josiah and Hezekiah; the counsellor in Hushai; the rich man
   in Abraham; the poor in the Shunamite; officers in court, in the eunuch
   of Candace; the captive in Daniel and the three children; the afflicted
   in Job; the banished in Joseph; the soldier in Cornelius; women in
   Sarah, 1 Peter iii. 6; the magistrate in Moses and Joshua or Nehemiah;
   ministers in the apostles of Jesus Christ, a zealous, self-denying
   company, who left their all to promote the gospel. And then of all
   graces, Abraham for faith, David for devotion, Job for patience,
   Timothy for temperance, Paul for diligence and activity in the Lord's
   work.

   [2.] Because these show that there is nothing impossible in our duty,
   and nothing so difficult but hath been overcome, and may be overcome
   through Christ strengthening and enabling us. That which is done and
   hath been done may be done. Our duty is reconcilable with our frailty.
   The saints departed had the same nature with us, and we the same
   assistances and encouragements with them. They the same nature with us;
   flesh and blood as we are: James v. 17, Elias was a man subject to like
   passions as we are.' They had the same interests, relations,
   concernments, wants, weaknesses, doubts, fears; and we the same
   encouragements with them, the same cause, the same recompense of
   reward, the same God, the same Saviour; and did he not surfer as much
   for us as for them? and therefore we should follow them, and walk in
   their steps.

   [3.] Their examples are a standing testimony to confirm by experience
   the truth and reality of our blessed hopes, therefore called a cloud of
   witnesses,' Heb. xii. 1. They all spake to future generations to
   believe constantly in God as they did, that we may receive the like
   reward. The scripture telleth us that every one that believeth hath put
   to his seal that God is true,' John iii. 33. Much more these eminent
   ones; they are an instance of God's fidelity to those that faith fully
   adhere to him and self-denyingly believe in him, and so they confirm
   our faith, and excite and quicken our hope and love.

   (1.) It doth confirm our faith. Are the wisest and soberest that ever
   the world knew deceived? or were the comforts wherewith they were
   sustained in the most grievous sufferings fantastical impressions? They
   continually professed the certain knowledge of and comfort in the hopes
   of an unseen glory, and died in the Lord, Heb. xi. 13, commending their
   souls into the hands of Christ. And is not this to our satisfaction,
   that surely there is such an estate? And should not we believe to the
   saving of our souls? Heb. x. 30. That bringeth in the catalogue.

   (2.) It doth excite and quicken our love and hope, or that desirous
   expectation of the promised glory which maketh us delightfully and
   patiently to continue in the love, service, and honour of God, that we
   may be where they are: Ps. lv. 6, Oh, that I had the wings of a dove!
   for then would I flee away and be at rest.' And may come to the spirits
   of just men made perfect, Heb. xii. 23. We are entered into that
   society now, and are companions with them in the faith and patience of
   the gospel, that at length we may be companions with them in heavenly
   glory.

   2. The example of the saints now living; for God hath left us a
   continual succession of good examples. Every age hath its stars, or
   some that shine as lights in the midst of a crooked and perverse
   generation: Phil. ii. 15, 16, Holding forth the word of life.' We still
   have our examples of faith, and patience, and sobriety, and
   watchfulness, and self-denial, and heavenly-mindedness. And present
   examples are of great use; for though the ways of God be lovely in
   themselves, and worthy to be chosen, though few or none walk in them:
   Josh. xxiv. 15, Choose you this day whom you will serve, whether the
   gods which your fathers served, that were on the other side of the
   flood, or the gods of the Amorites, in whose land ye dwell: but as for
   me and my house, we will serve the Lord;' Ps. cxix. 126, 127, It is
   time for thee, Lord, to work, for they have made void thy law.
   Therefore I love thy commandments above gold, yea, above fine gold.' In
   the most degenerate times we should not slacken our zeal. Yet it is no
   small comfort and encouragement to have companions in the way to
   heaven. Woe to him that is left alone. The coals by lying together
   enkindle one another; and not we alone, but divers others, make the
   ways of God their choice and practice. Present examples add this above
   those that are past.

   [1.] That they are in our eye. It is a saying of Seneca, that men live
   non ad rationem sed ad similitudinem, not by reason so much as custom
   and conformity to the practice of others; as beasts follow the drove,
   and consider not qua eundum est, sed qua itur not how all should walk,
   but how others do walk. Certainly example hath a great force in evil,
   because it is before our eyes. There are two senses of learning--sight
   and hearing; and proportionally it is an encouragement in good to see
   others mortify those fleshly lusts which the greatest part of the world
   make it their business and work to please, and to rule their senses,
   appetites, and passions. Certainly it is a greater engagement and
   encouragement to us than barely to read of it and hear of it. We see in
   foece Romuli, in the very dregs of christianity, some can be
   self-denying, mortified, and heavenly. God expects we should profit by
   what we see, and go and do likewise; for these holy ones were raised up
   for this very purpose, to instruct the present age and reprove the
   present age. They are the light of the world and the salt of the
   earth;' Mat. v. 13, 14, to season and direct the world, if it grow
   unsavoury and noisome.

   [2.] There is a greater provocation in the examples of the living;
   there is direction and confirmation in the examples of the saints
   departed, but more of excitement and provocation in the examples of the
   saints living: 2 Cor. ix. 2, Your zeal hath provoked many;' and Heb. x
   24, Let us consider one another, to provoke to love and good works.'
   There is agathe` e'ris, a holy contention or emulation who shall most
   excel in godliness. When others are forgetful, negligent, cold, back
   ward, we provoke them by the light of a heavenly conversation, which
   shineth into their consciences, and we stir them up to the love of the
   best things.

   [3.] These are yet in the way, and not yet past the pikes, and so
   partly can the better help and pity us, as being within the reach of
   our commerce; Remember them that are in adversity, as being yourselves
   also in the body,' Heb. xiii. 3. We have the examples of the saints
   departed, but not their counsel. And partly, besides, they are yet
   filling up the measure of their hardships and conflicts: 1 Peter v. 9,
   Knowing that the same afflictions are accomplished in your brethren
   that are in the world.' They are under like trials; we are not dealt
   with more hardly than they; and so engage us to more patience.

   Second distinction. There are the examples of the guides and pastors,
   and of ordinary and private christians.

   1. Ministers are more bound to be examples to the flock 1 Peter v. 3,
   Neither as being lords over God's heritage, but being examples to the
   flock.' To have such a conversation as may be worthy their imitation;
   and their example is more recommended to us: I have be gotten you to
   God, therefore be ye followers of me;' 1 Cor. iv. 15, 16; Heb. xiii. 7,
   Who have spoken unto you the word of the Lord, whose faith follow.'

   2. Private christians. Not only public eminent persons, such as
   apostles or pastors, and public teachers, but those in a private
   sphere. They might have been discouraged if only the example of an
   apostle or the more eminent christians had been propounded; therefore
   those of a weaker sort are propounded also, who followed his example,
   who walked so as they had him for an example. The apostle giveth them
   his example at second-hand, to show that people of their rank and
   degree might attain this self-denial.

   II. What is this imitation or following? It implieth three things--(1.)
   Factum; (2.) Alieni facti expressio; (3.) Studium et pro positum
   imitandi.

   1. There must be factum, an action. To imitate is not to commemorate,
   but to walk in the steps of those whom we pretend to imitate; not to
   admire and commend, but to do likewise. The Jews commended Abraham, and
   stood much upon the honour of Abraham. Christ tells them, If ye were
   Abraham's seed, ye would do the works of Abraham,' John viii. 39; as
   the pharisees, that honoured the dead prophets but persecuted the
   living, did not imitate the prophets, but their ancestors that
   persecuted them.

   2. Alieni facti expressio. There must be not only an action, or some
   thing done, but a correspondent action, or a conformity to the example,
   both for matter and manner. We must walk as they walk, do such actions
   with a like mind. As John Baptist is said to go before Christ in the
   spirit and power of Elijah,' Luke i. 17, with the same affections of
   zeal and courage against sin.

   3. Studium et proposition imitandi, a purpose and endeavour of
   imitating. Casually a man may fall on some things which another doeth,
   but then we propound them as a pattern when we fit and frame ourselves
   to be like him or them whom we imitate. Christ must be imitated
   principally; secondarily, his choice servants, which is done when we
   study to express their graces to the life; skopeite, in the text, Mark
   them,' and so resemble them for zeal, faith, patience, and meekness.
   Well, then, here is doing, and doing that which others do, with an
   endeavour to resemble them. Thus should we look to any one that hath
   any good thing in him worthy of imitation; as those that delight in a
   garden, if they hear others have any choice flowers, they will be sure
   to get a slip or a root, that they may also have somewhat of the kind;
   the rather because the Spirit worketh uniformly in all the saints.

   III. How far we must imitate them.

   1. Not in evil things; for the best have their blemishes, and the
   saints are not mensura mensurans, the rule measuring, but mensura
   mensurata, the copy, the instance, not the standard. Therefore the
   apostle saith, 1 Cor. xi. 1, Be ye followers of me, as also I am of
   Christ.' No farther than they agree with the original pattern. You may
   observe in the saints departed, whose memory is continued to us in
   scripture, that some of their practices were sinful, wherein they
   bewray human infirmity; as we read of Noah's drunkenness by the power
   and strength of wine; Lot's incest by surprise; Abraham's dissembling
   about Sarah, as not being his wife; Jacob's deceit in getting the
   blessing; Joseph's swearing by the life of Pharaoh; David's sin in the
   matter of Uriah; Peter's denial of Christ; Paul apt to be exalted, 2
   Cor. xii. 7. In these things the saints are represented as spectacles
   of natural frailty, written for our caution, riot imitation, set up as
   rocks that we may avoid them.

   2. There are exempted cases, or some things done by special
   dispensation; as Abraham's offering Isaac at God's particular command,
   Gen. xxii. 10; the Israelites spoiling the Egyptians, Exod. xii. 35;
   Phineas's slaying the adulterer, Num. xxv. 27; Elias's calling for fire
   from heaven, 2 Kings i. 10. So infallible gifts and the universal
   charge of all the churches were peculiar to the apostles. When the
   disciples would imitate Elias, Luke ix. 54, 55, Christ saith to them,
   Ye know not what spirit ye are of.' This proposal of yours is an abuse
   of that extraordinary power which Elijah had, and contrary to the
   spirit of the gospel, and that meekness which should be expressed by
   christians. So that in things peculiar to their persons and
   dispensation we should not imitate them, for so we have not like
   warrant.

   IV. Why we must imitate the good examples God hath set before us.

   1. Because it is a great part of the communion of saints to profit by
   one another's graces, or to drive on a joint trade for heaven, wherein
   they may be mutually helpful to one another: Rom. i. 12, That I may be
   comforted together with you by the mutual faith both of you. and me.'
   We ourselves should provoke and encourage by our example and
   experience, and should be excited and encouraged by their experience
   and example, to be more obedient, to God, and patiently and comfort
   ably to wait for his salvation. Good is diffusive, and seeketh to
   propagate itself, as fire turneth all about it into fire. Christian
   society was appointed for this end and purpose. Temporal society
   tendeth much to the good of persons civilly associated; but spiritual
   society, or the communion of saints, is far more excellent and
   beneficial, that the good and holy may live together, to strengthen and
   quicken each other by their soundness in the faith, diligence in holy
   practice, which is a great advantage to poor souls seeking salvation.
   We are neither born, nor born again for ourselves, but that in several
   communities and societies we may edify one another in love.

   2. It is one end of these graces; for God hath bestowed them, not only
   for the benefit of those that have them, but also for the sake of
   others, that by their example they might be gained, and quickened, and
   awakened: Phil. i. 11, Filled with the fruits of righteousness, which
   are by Christ Jesus to the glory and praise of God.' We have not grace
   only that we may be saved, but grace that God may be glorified. Many
   make a hard shift to get to heaven, and may have grace enough for their
   own salvation, yet have not grace enough for the honour and glory of
   God in the world. But when it is so, and God hath raised up some rare
   choice spirits, surely this should be regarded, or an advantage to gain
   upon the world is neglected. Noah was raised up in his age to condemn
   the world, Heb. xi. 7, that is, of their sensuality, and laziness, and
   contempt of God's warnings; and in every age God raiseth up some to
   quicken the rest. Now this is lost unless we are alarmed and awakened
   thereby: Mat. v. 16, Let your light so shine before men, that they may
   see your good works, and glorify your Father which is in heaven.' The
   graces of the saints serve not only to please God, but to honour God
   thereby. They are as light that shineth to others, that God may be
   glorified in their conversion and edification: 1 Peter ii. 12, Having
   your conversation honest among the gentiles, that whereas they speak
   against you as evil-doers, they may by your good works which they shall
   behold, glorify God in the day of visitation;' that is, when it shall
   please him to visit them with his saving grace. Now if this end be
   neglected, one means of saving grace is received in vain: 1 Thes. i. 7,
   So that ye were ensamples to all that believe in Macedonia and Achaia.'

   3. Because they show us the way to heaven more clearly and
   compendiously. Longum iter per praecepta, breve per exempla--The way is
   long by precepts, but short by examples. Men can sooner understand an
   example than they can understand a rule. We see how religion is to be
   acted and carried on. The ignorant understand it by practice rather
   than description; and therefore Christ would not only give us a rule,
   but an example how we should walk in his steps. There are many disputes
   about the rule and doctrine, but Christ's example is obvious to every
   considering eye. So by proportion the example of the saints; it is not
   so exact as the example of Christ, but for the main they are such in
   the world as he was in the world; and therefore their example is
   instruction, so far as the rule is exemplified thereby. The apostle
   saith that many that are not won by the word may be moved by the
   example of those that profess it, 1 Peter iii. 1. In practice, they see
   the beauty and usefulness of religion; in the rule it is but in notion
   and idea. The best discourses will not reclaim them when example may
   reclaim them. Religion put into act is a less disputable thing than
   religion in the theory. The beauty, use, and excellency of it is seen
   in practice. Many suspect a rule when strangely surprised by practice.
   It affects their senses, and by their senses, their minds and hearts.

   4. In the example of others we have encouragement as well as
   instruction. Indeed, this is the great use of examples; they do not
   bind so absolutely, as encourage, because men are not infallible or
   impeccable. We may be mistaken if we take them as a rule, but yet when
   the rule is clear they are a great encouragement. Though they do not
   prove a duty so surely, or that all is commanded which is practised by
   them, yet they are an encouragement, as proving that those duties
   required are not only possible but comfortable. We have no thing to do
   but what many thousands have done before us: Jer. vi. 16, Stand upon
   the ways and see, and ask for the good old paths, where is the good
   way? and walk therein, and you shall find rest for your souls.' And
   there is nothing to suffer but what they have suffered: 1 Peter v. 9,
   Knowing that the same afflictions are accomplished in your brethren
   that are in the world;' 1 Cor. x. 13, There hath no temptation taken
   you but such as is common to man.' We want no grace, help, or comfort
   which they had; we seek and hope for the same glory which they possess:
   Heb. vi. 12, That ye be not slothful, but followers of them who through
   faith and patience inherit the promises.' If we were now to begin
   before the way were smoothed, it were more discouraging; but the ice is
   broken, the briars and thorns are cut down, the way to heaven is not
   untrodden. Others have ventured on the promise of the Mediator, why not
   we?

   Use 1. To show us that good examples must be given and taken.

   1. Given, and how exemplary we should be to others. To this end--

   [1.] Consider what reverence we owe to weak christians, that w may not
   set them an ill copy. The poet could say, Maxima debetur puero
   reverentia--We owe more reverence to a child than a man. His meaning
   is, it is dangerous to let them be privy and conscious to any lightness
   of ours, lest they adopt it into their manners. Young beginners in
   religion are apt to take offence, and it is a dangerous thing to lay
   stumbling-blocks in the way of young converts. Gehazi's crime is mainly
   aggravated upon this account: 2 Kings v. 26, Is this a time to receive
   money and garments?' A Syrian nobleman had newly experience of the
   goodness of the God of Israel, which was a means to gain him; the
   master had refused a reward, and should the servant with a lie receive
   it, and prejudice Naaman against the true religion which he had newly
   begun to like?

   [2.] We are to account for those sins we cause or draw others to fall
   into. It is often repeated that Jeroboam the son of Nebat caused Israel
   to sin by his command and example; his idolatry outlived him. When Jehu
   destroyed the idolatry of the house of Ahab, or the worship of Baal,
   yet he kept up the idolatry of the house of Jeroboam, or the calves of
   Dan and Bethel. And so a man may sin after he is dead. His example
   surviveth him; therefore, that none of us may be involved in more sins
   than his own, we had need be cautious. Ab alienis parce servo tuo, Ps.
   xix. 13. It is a mistake; they read zarim for zedim; but it bears a
   good sense. It is worthy the care of every good man not to be partaker
   of other men's sins,' 1 Tim. v. 22. What is done by our example will
   redound to our account. We were first in the transgression; and then
   what is done by others is but a copy and transcript of our practice.

   [3.] How severe God is upon his scandalous children. Though he may
   pardon their faults as to eternal punishment, yet they smart for it in
   the world: 1 Sam. xii. 14, Howbeit, because by this deed thou hast
   given occasion to the enemies of God to blaspheme.' That sin cost David
   dear, because he had made others judge ill of the ways of God. His
   child died, his daughter was ravished, his son Amnon slain in his
   drunkenness; Absalom driveth him from his palace royal; his subjects
   deserted him; his wives and concubines were ravished; he forced to go
   weeping up and down, and forced to shift for his life. He was foretold
   these should be the effects of his sin, 2 Sam. xii. 10-12. There is no
   dallying with God; though our eternal estate should be secured, our
   pilgrimage may be made very uncomfortable.

   [4.] The office God hath imposed upon his people; they are to show
   forth his praises, or his virtues, to the world, 1 Peter ii. 9, chosen
   out from the rest of mankind for that purpose, to be a mirror of divine
   virtues, or to be his image and representation to the world, that he is
   good, wise, and powerful; and therefore we are to take heed what
   representations we make of God. By our sin fulness we blaspheme his
   goodness; by our folly, his wisdom; by our weakness, his power. So
   again, we are called his witnesses;' Isa. xliii. 30, Ye are my
   witnesses, saith the Lord.' They are to witness for God to the world,
   as having experience of his providence and of fulfilling of promises.
   We are to give a testimony for God to the prejudiced world of the
   reality of our hopes, and the excellency of our religion, and that
   purity and strictness which is necessary to everlasting happiness. If
   we discredit Christ and his profession, we are not witnesses for him,
   but against him: Isa. xliv. 8, Ye are my witnesses; is there any god
   besides me?' Now, how do you convince, reprove, and convert the world?
   The best testimony given for God is by deeds rather than words; by holy
   example, and keeping his commandments, than by a loose profession, and
   empty complimented respect.

   [5.] It is a greater honour for us to be examples and precedents unto
   others, than to take example from others and be followers of them: 1
   Thes. i. 7, Ye became examples to all that believed in Macedonia and
   Achaia.' To be a ringleader in evil is more damnable and evil than to
   be a follower; so to be the first beginner of any good is most
   commendable and beneficial: Eph. i. 12, That we should be to the praise
   of his glory who first trusted in Christ.' Difference of heavenly
   rewards are propounded for the same purpose. The disciple hath a
   disciple's reward, and a prophet a prophet's reward. The least measure
   of sound grace is saving; but he that is allowedly content with a
   little grace hath none at all.

   2. If you would prove a motive and encouragement to others, let us take
   good example.

   [1.] It is a shame to come short of those who are upon the same level
   with us, have the same rule that we have, the same hopes, the same
   spirit of Christ with we, to heal, and cure, and strengthen them. I
   profited,' saith the apostle, above many of my equals in the Jewish
   religion,' Gal. i. 14. And should we riot do so in the christian?
   Surely what we do in religion we should not do negligently and lazily,
   but should advance and grow in religion, both as to knowledge and
   practice, and labour to be so far from coming short of our equals for
   time, age, and means, that we should rather outstrip them. Still our
   business is to excel.

   [2.] There is none but may learn somewhat from others; for every child
   of God hath his distinct excellency, either as to knowledge, or
   judgment, or government of passions, or affections, or holy conference,
   for they have their peculiar gift to the use of edifying. Now their
   graces are ours, and ours are theirs, and thereby excite and quicken
   one another, as good stewards of the manifold grace of God, 1 Peter iv.
   12. All gifts or graces we have not as absolute owners, but as
   dispensers and stewards, that these various graces may make us helpful
   one to another, and we may learn from one another.

   [3.] You lose the benefit of God's dispensation, who hath given us good
   examples, and set them before our eyes for this very end, that wo may
   do as they do; and we are accountable for examples, as well as for
   other helps and means of grace. For examples of evil and punishment:
   Dan. v. 22, And thou, O Belshazzar, hast not humbled thy heart, though
   thou knowest all this,' viz., Gods punishment on his father for his
   pride. So examples of good: Mat. xii. 42, The queen of the south shall
   rise in judgment against this general ion, and shall condemn it: for
   she came from the uttermost parts of the earth to hear the wisdom of
   Solomon; and behold a greater than Solomon is here.' The examples of
   such as have taken pains to get knowledge shall he made use of to
   aggravate their sins to deeper judgment, who do not make use of it to
   increase their faith and diligence. So also Dionysius and Damaris
   aggravated the unbelief of the Athenians, Acts xvii. 34. There want not
   self-denying christians in every age to condemn the laziness of the
   rest: Heb. xi. 7, By faith Noah, being warned of God of things not
   seen, prepared au ark, by which he condemned the world.'

   Use 2. To show us how cautious we should be that we be not infected by
   bad examples. Example is of great force either way.

   Here I shall show you what examples are most forcible to draw us from
   God and goodness.

   1. The examples of those who are near to us in kindred; as Ruth, chap.
   i. 15, And she said, Behold, thy sister is gone back unto her people,
   and unto her gods; return thou after thy sister-in-law.' She spake this
   to try her, it being a great temptation to do as kindred. Leah gave
   Zilpah her maid to Jacob to wife, as Rachel had done, and Bilhah
   before, Gen. xxx. 9. So Lot's younger daughter committed incest with
   her father by the example of her elder sister, Gen. xix. 31, 32.

   2. Who are gracious with us in friendship; as the disciples murmured
   against the woman that brought the box of spikenard, by the example of
   Judas: Mat. xxvi. 8, When the disciples saw it, they had indignation,
   saying, To what purpose is this waste?' Compare John xii. 4, 5, Then
   saith one of his disciples, Judas Iscariot,' &c. One murmurer may
   infect a whole company, as Judas doth involve the other disciples in
   his fault: Num. xi. 4, And the mixed multitude that was among them fell
   a lusting; and the children of Israel also wept again, and said, Who
   shall give us flesh to eat?' They begun, and the other follow.

   3. Who are great over us in power; we tread after their track: as the
   princes and nobles imitated David's liberality: 1 Chron. xxix. 6-8,
   Then the chief of the fathers and princes of the tribes of Israel, and
   the captains of thousands and of hundreds, with the rulers over the
   king's work, offered willingly, and gave, for the service of the house
   of God, of gold, five thousand talents, and ten thousand talents of
   silver, and eighteen thousand talents of brass, and one hundred
   thousand talents of iron. And they with whom precious stones were
   found, gave them to the treasure of the house of the Lord.' And
   Hezekiah's piety: 2 Chron. xxx. 24, For Hezekiah king of Judah did give
   to the congregation a thousand bullocks, and seven thousand sheep; and
   the princes gave to the congregation a thousand bullocks, and ten
   thousand sheep.' And the king of Nineveh's devotion: Jonah iii. 5, 6,
   10, And the people of Nineveh believed God, and proclaimed a fast, and
   put on sackcloth, from the greatest of them to the least: for word came
   unto the king of Nineveh, and he rose from his throne, and he laid his
   robe from him and covered himself with sackcloth, and sat in ashes.'

   4. The examples of men eminent, learned, and gracious, are very
   powerful: Gal. ii. 13, And the other Jews dissembled likewise, insomuch
   that Barnabas also was carried away with their dissimulation.' This is
   of great force, and prevaileth not only over the weak, but over the
   strong also. Such as are endowed with grace and parts will be corrupted
   by it. We do not so narrowly examine their actions; all is taken for
   current that they do. A plausible error of theirs is not like a duel,
   but a war.

   5. When examples are general and universal, an evil thing is as it were
   authorised. Public example is like an inundation, it carries all before
   it: Exod. xxiii. 2, Thou shalt not follow a multitude to do evil.'
   Therefore we should follow Micaiah's resolution; when the messengers
   entreated him to comply with the rest of the prophets in his advice to
   the king, he replied, As the Lord liveth, what the Lord saith unto me,
   that will I speak,' 1 Kings xxii. 13, 14.

   Helps to make us exemplary.

   [1.] Love to God, or zeal for his glory: Ps. cxix. 165, Great peace
   have they that love thy law; and nothing shall offend them.'

   [2.] Love to the brethren's souls: 1 John ii. 10, He that loveth his
   brother abideth in the light, and there is no occasion of stumbling in
   him.'

   [3.] A sincere seriousness in our profession: Phil. i. 10, That ye may
   approve the things that are excellent, that ye may be sincere and
   without offence till the day of Christ.'

   [4.] Watchfulness: 2 Cor. vi. 3, Giving no offence in anything;' 1 Cor.
   x. 32, Give no offence to Jew, nor gentile, nor to the church of God;'
   Luke xvii. 3, Take heed to yourselves; if thy brother trespass, against
   thee, rebuke him; and if he repent, forgive him.'

   [5.] Mortify your dearest lusts, deny and resist the pleasures of
   sense. Mat. v. 9; as Mahomet cut off the head of beautiful Irene, who
   was an occasion to draw him from public affairs, to the offence of his
   bassas. Carry a severe hand over all those affections which carry you
   to earthly things.

   [6.] A heart in heaven, and a way with the wise above. The end shineth
   to us in all our actions.
     __________________________________________________________________

SERMON XIII.

   For many walk, of whom I have told you often, and now tell you even
   weeping, that they are enemies of the cross of Christ.--Phil. iii. 18.

   HERE is the reason given why they should be cautious whose example they
   followed, because there were crept into the church a licentious sort of
   christians, who framed and accommodated their principles and practices
   to the ease and indulgence of the flesh.

   In the words there is--(1.) An introduction; (2.) The character and
   brand which he puts on these false teachers.

   I. In the introduction three things are asserted--

   1. The multitude of these deceitful workers, Many walk.'

   2. His frequent giving warning of this pest formerly, Of whom I have
   told you often.'

   3. His compassionate way of mentioning them for the present, And now
   tell you even weeping.'

   1. The multitude of them. Error fretteth like a gangrene; and God
   suffereth seducers to multiply in a church, partly to punish the small
   respect that hath been given to his truth: 2 Thes. ii. 10, 11, With all
   deceivableness of unrighteousness in them that perish;. because they
   received not the love of the truth, that they might be saved: and for
   this cause God shall send them strong delusions, that they should
   believe a lie.' Partly that the approved may be made manifest,' 1 Cor.
   xi. 19, and the light chaff distinguished from the solid grain. The use
   of this is, we must not follow the drove, nor be carried away with the
   current and inundation of evil examples. Many walk; yet, Be ye
   followers of me.' We should keep with the sounder part. The errors of
   those that are counted godly draw away many. Vice is a duel, error a
   war, in which many are killed.

   2. His frequent warning. God's faithful ministers must give frequent
   warning of hazard from errors. Never any epistle was written by the
   apostles but you will find in them cautions and warnings of this kind.
   It, is our duty not only to fodder the sheep, but hunt out the wolf.
   Error is touchy, and loath to be meddled with; yet we must warn, and
   warn often.

   3. The compassionate manner wherein he speaketh of them. This is
   mentioned partly to show what a burden this was to his spirit, and a
   superaddition of sorrow to his sorrow. When Paul was at liberty he told
   them of these things; now in prison he writeth about them; for they
   were the same men of whom he spake before, that they added affliction
   to his bonds,' Phil. i. 16. Partly that his warning might be the better
   received. The apostle did not inveigh against them out of envy and
   ill-will, but speaketh with sorrow and tears, out of pure zeal for the
   glory of God and love to souls.

   Doct. There should be more of compassion than of passion showed in
   reproving persons that err and go astray from their duty.

   Because the apostle's example is of great use to us in like cases, let
   us a little inquire into the causes of Paul's grief.

   1. Negatively. It was not hatred and ill-will to their persons, nor
   emulation of their credit, nor a desire of venting reproaches. Some
   men's zeal against error is as much to be feared as others lapsing into
   it; they encounter sin with sin, and speak against those who dissent
   from them, and it may be from the truth, out of little affection; as
   Ithacius had nothing good in him but his hatred of the Priscillianists,
   who were better men than himself, only fallen into separation from the
   church, and this so far transported him, that every zealous man was to
   him a Priscillianist. When wicked men, who have no love of God in their
   hearts, will be inveighing bitterly against errors, they do not reclaim
   the wandering, but further alienate and harden them.

   2. Positively. The causes were these four--

   [1.] Pure zeal for the glory of God, which is more dear to God's
   servants than all their own interests. Compare Ps. lxix. 9, with Rom.
   xv. 3, The reproaches of them that reproached thee fell on me.' Carnal
   men are hot in their own cause, cold in God's; but the contrary is true
   of gracious spirits; as Moses, who was meek in his own; cause, but
   zealous in God's. The dishonour done to God goeth near their hearts.

   [2.] The church's welfare, which is highly prized by them: Ps. cxxii.
   9, Because of the house of the Lord our God, I will seek thy good;'
   Isa. lxii. 1, For Zion's sake I will not hold my peace;' Ps. cxxxvii.
   6, If 1 do not remember thee, let my tongue cleave to the roof of my
   mouth; if I prefer not Jerusalem above my chief joy.' Now to persons
   thus affected, when others do by their false doctrine and disorderly
   life seduce and disturb the church, it is a real grief to them.

   [3.] Pity to souls, both of the seducers and the seduced, the
   ring-leaders and their proselytes, because they brought destruction
   upon their own heads. It is a grief to a serious christian to see
   people go to hell by droves. True christians are led by the Spirit of
   Christ, who was nil made up of bowels of compassion. We find him
   weeping for friends and enemies. Friends, as Lazarus: John xi. 35,
   Jesus wept.' Enemies, as the Jews: Luke xix. 41, When he came near, he
   beheld the city, and wept over it.' Now his people have the bowels of
   Christ: Phil. i. 8, God is my record how greatly I long after you in
   the bowels of Jesus Christ.' When others incur God's displeasure and
   endanger their own salvation, it is grievous to them.

   [4.] They have a clearer apprehension of the mischievous effects of
   sin, see more danger in it than the deluded world do: Jer. xiii. 17, If
   ye will not hear, my soul shall weep in secret places.' Faith hath a
   great sagacity and foresight in it. As to things hoped, it is a
   substance; so it is the evidence of things not seen, which compriseth
   the threatenings: Heb. xi. 1, 7, Faith is the substance of things hoped
   for, the evidence of things not seen. By faith Noah, being warned of
   God of things not seen as yet, moved with fear, prepared an ark to the
   saving of his house, by the which he condemned the world, and became
   the heir of righteousness which is by faith.' When the merry world,
   blinded with the delusions of the flesh, never thought of a flood, Noah
   maketh preparation. Paul is in tears whilst those besotted worldlings
   glory in their shame. God's children know that his threatenings are not
   a vain scarecrow; they see a storm coming when the clouds are
   a-gathering, a judgment in the causes, and execution in the sentence;
   and however men slight the word now, it will one day be found true.
   These things being realised and set before their eyes by a clear faith,
   they are affected even to weeping.

   I have the more dilated upon these things, because they are so useful
   to us in times of general apostasy and detection from God.

   II. The brand and character he puts upon them, They are enemies to the
   cross of Christ.'

   This may be understood either of their doctrine or practice.

   1. By their doctrine; and so again two ways--

   [1.] As they did detract from the merits of his death by urging the
   observation of the law of Moses as necessary to justification. They
   taught sins might be expiated and men saved some other way than by the
   cross of Christ. The pure gospel is the preaching of the cross; by the
   adding of the rituals of Moses, they made the cross of Christ of none
   effect: For if righteousness come by the law, Christ is dead in vain,'
   Gal. ii. 21. By the blood of his cross Christ made our peace with God,
   Col. i. 20, and that was enough; but they cried up the ceremonies as
   necessary, and so frustrated the grace of God in Christ.

   [2.] Another particular doctrine of theirs was, that they might
   confidently abjure the faith in time of persecution, as Eusebius
   informeth us. Basil ides and the Gnostics had crept into the church in
   Paul's time; and in scripture we may trace the footsteps of this
   opinion, by which they persuade a compliance with Jews and gentiles, to
   avoid the danger of the cross or persecution. Jews: Gal. vi. 12, As
   many as make a fair show in the flesh, constrain yon to be circumcised,
   lest they should suffer persecution for the cross of Christ;' and Gal.
   v. 11, If I yet preach circumcision, why do I yet suffer persecution?
   then is the offence of the cross ceased.' Gentiles: that it was an
   indifferent thing to be present at idols' feasts, and to eat things
   offered to idols, 1 Cor. x. This was their doctrine to shun
   persecution.

   2. Their practice, which was suitable to their doctrine. They were of
   an unchristian spirit and temper, savouring nothing but the world and
   the commodities and pleasures of the flesh, loath to suffer anything
   for Christ, or venture on anything that might bring affliction upon
   them, but wholly gave up themselves to gratify the present life;
   therefore they are said to be enemies to the cross of Christ.

   This interpretation I prefer for these reasons--

   [1.] Because in the next verse, where the apostle explaineth this
   clause, he doth not instance in their opinions, but their practice:
   ver. 19, Whose end is destruction, whose god is their belly, whose
   glory is in their shame, who mind earthly things;' where they are set
   forth as sensual and earthly-minded men, and upon that account enemies
   to the cross of Christ.

   [2.] By the antithesis or description of the opposite state of the true
   christians, But our conversation is in heaven.' True christians are not
   described by their opinions, but their conversations; and the kind of
   their conversation was heavenly, and carried on with respect to their
   happy state in another world. These then are worldly, and so enemies.

   3. Their temper had an influence upon their opinions, as well as their
   opinions had an influence upon their practice. Their religion was
   according to their frame of heart, fitted for the conveniency of the
   flesh, or their ease and quiet in the world.

   Doct. That men of an earthly, carnal spirit are enemies to the cross of
   Christ.

   To clear this, observe--

   1. That those that profess friendship to Christ may yet be enemies to
   him. These Gnostics were a sort of christians. There are open enemies,
   and secret. The open enemies are such as bid defiance to Christ, and
   live in professed infidelity; the secret are such as seem to own Christ
   crucified, yet do really oppose the power and virtue of his passion,
   not mortifying their fleshly and worldly lusts. So that there are
   enemies of Christ, not only out of the church, but in the midst, where
   his kingdom is set up; for he ruleth in the midst of his enemies, Ps
   ex. 1. Now these secret enemies are of two sorts--such as are enemies
   to his laws, and enemies to his cross. To his laws, or kingly power:
   Luke xix. 27, These mine enemies, which would not that I should reign
   over them,' &c.; Ps. lxviii. 21, He will wound the head of his enemies,
   and the hairy scalp of such as go on still in their trespasses.' He is
   a God of salvation. To his cross: so those who professed the name of
   christians, but by their sensual walking and worldly-mindedness
   declared themselves enemies of the cross of Christ.

   2. That friendship and enmity to Christ is not interpreted so much by
   external profession as by the constitution of our hearts, and the
   course of our conversations. Christ never respected pure profession,
   where men have the hearts of infidels and pagans or the lives of
   infidels: Luke vi. 46, Why call ye me Lord, Lord, and do not the things
   that I say?' Mat. vii. 21, Not every one,' &c.; and 1 Peter i. 17, With
   out respect of persons, he judgeth according to every man's work.' God
   is not prosopole'ptes. God will not accept of men according to their
   appearance; as it is a perversion in man's judgment when persons are
   accepted for things extrinsical and foreign, and such as have no
   respect to the merits of the cause. Though you may say, I am a
   christian, no Jew nor infidel, I am a minister; yet, if carnal, if an
   enemy to the cross which you preach up, if the constitution of heart he
   quite opposite to the spirit of religion which you profess, you are
   reckoned not among the friends, but enemies; Christ will not own you.

   3. That the worldly spirit is that constitution of heart which is quite
   blank opposite to the cross of Christ. This is that which I am to
   prove;. but before I go about it, let me drop a consideration or two.

   The first is, that the cross of Christ is twofold--what he hath endured
   for our sake, what we must endure for his sake. The worldly spirit is
   opposite to both, loath to suffer, though Christ hath commanded us to
   take up the cross daily, Luke ix. 23. In a resolution and preparation
   of mind we must do so; but then the cross which he endured for our
   sakes, we are enemies to it whilst we resist the power of it, and are
   not by it crucified to the world; then this great end o the cross is
   not fulfilled in us.

   The second consideration is, that worldliness is not only opposite to
   the cross of Christ, but also to the glory of Christ, in several
   respects. There are two considerations set before us in scripture to
   wean us from the world--Christ crucified and Christ glorified. Of the
   former by and by; the latter, Col. iii. 1, Being risen with Christ,
   seek those things that are above.' It doth not become the members of a
   crucified Christ to be earthly-minded, nor the members of a glorified
   Christ to set their hearts on things so low. A christian should live in
   a perfect correspondence to all the acts of Christ's mediation. The two
   solemn acts are his dying and rising again. As he died and was
   crucified, we must not mind earthly things; as he rose again, our
   conversation must be in heaven. The one enforceth mortification, the
   other vivification, or seeking things above. If we feel not the virtue
   of the one, or the other, or both, we have lost the benefit of our
   christianity, and shall not be reckoned among the friends and
   disciples, but enemies of Jesus Christ.

   Now I prove that the worldly spirit is most opposite to the cross of
   Christ.

   1. The scripture clearly asserts it: James iv. 4, The friendship of the
   world is enmity with God:' Mat. vi. 24, Ye cannot serve God and
   mammon;' 1 John ii. 15, Love not the world, neither the things that are
   in the world, if any man love the world, the love of the Father is not
   in him.' It is apparent in our baptismal vow we are to renounce the
   world, as one of the enemies of our salvation, as well as the devil and
   the flesh, when we first enter upon christianity, and seek after the
   benefits of the cross.

   2. Experience confirmeth it. What is it that most opposeth, and ever
   hath opposed, the gospel, and lieth point-blank opposite to the spirit
   of it, but the worldly spirit?

   [1.] It was the worldly spirit which caused the Jews to be such
   obstinate unbelievers, and to persecute Christ and his servants: James
   ii. 5, 6, Hath not God chosen the poor to be rich in faith, heirs of
   the kingdom which God hath promised to them that love him? Do not the
   rich men oppress you, and draw you before the judgment-seats?' The poor
   Christ and the poor christians they hated. And Luke xvi. 14, And the
   pharisees, which were covetous, heard all these things, and derided
   him.' And this is that which continueth them in their unbelief unto
   this very day; they would have a temporal pompous Messiah, which should
   come in worldly glory and power, and free them from captivity, and make
   the rest of the nations stoop to them. This humble crucified Jesus is
   not for their turn.

   [2.] This maketh the Turks adore their Mahomet, because he promiseth
   success in their worldly enterprises in this world, and a sensual
   happiness in the world to come.

   [3.] This maketh the nominal bastard christian to be such an opposer of
   Christ's spiritual kingdom, and only to content himself with the name
   of christianity. When the church ran into the world and the world into
   the church, religion began to be corrupted. The rabble of nominal
   christians, they are worldlings, and measure all by outward pomp,
   pride, and fleshly glory. There is a contest between the evangelical
   church of Christ and the carnal worldly church of antichrist, who are
   most esteemers of the cross of Christ. Now of this controversy you
   shall be judges where the right lieth. The carnal church pleadeth. she
   is all for the cross; you have crucifixes everywhere painted, carved,
   gilded; yea, they are ready to worship the cross of Christ with holy
   worship; they set it in their temples, altars, yea, their highways,
   market-places; and in every place where they meet with it, bow down to
   it; they adorn it with gold, and silver, and all costly precious
   stones; their popes and prelates have it carried before them, their
   laity wear it in their bosoms; yea, at all times, when they come out of
   their houses, when they come into churches, when they address
   themselves to almost anything, sign themselves with the sign of the
   cross. And are not these better friends of the cross than these new
   upstart heretics, that are frightened, displeased at the sight of it?
   But alas! these outward semblances and May-games do but deceive the
   world, whilst in their doctrine they detract from the merits of Christ
   crucified, and in their worship turn the simplicity of the gospel into
   a theatrical pomp, and the discipline of the church into a temporal
   domination; so that their christianity looketh like another thing than
   Christ hath established, like a design and frame of religion calculated
   for the present world rather than a serious preparation for the world
   to come. Here the evangelical church, they profess to know nothing but
   Jesus Christ and him crucified; on him is bottomed all their comfort
   and hope, 1 Cor. ii. 2, and give him the whole honour of our
   redemption, justification, and salvation, and desire to rejoice in
   Christ Jesus, and worship him in the spirit, and have no confidence in
   the flesh, without such pompous and ridiculous ceremonies, or any
   worship and adoration of the material cross, or the sign of it; but to
   be crucified to the world, and quit all things, that they may have
   pardon, and peace, and life by the cross of Christ. Now judge you who
   are friends or enemies to the cross of Christ, those who seek to check
   their worldly lusts, or they who, since Christ's religion came in
   fashion, do rest in an outward pageantry and seeming devotion to the
   cross?

   [4.] It is the worldly spirit that distinguished the hypocrites from
   the sincere in the true church, and where the doctrine of the cross is
   purely preached. Hypocrites are of two sorts--either such as have the
   grace of the stony or thorny ground, more gross and open, or more
   secret and refined.

   (1.) Such as have the grace of the stony ground. They are described,
   Luke viii. 13, That which fell on the rock are they who, when they
   hear, receive the word with joy; and these have no root, which for a
   while believe, and in time of temptation fall away.' These are such as
   are impatient of adversity, and therefore change their minds as their
   carnal interest doth change, and set their sails to that wind which
   will most bring them to their worldly ends. They have a liking to
   religion, and are loath to quit the profession of it, but yet loath to
   endanger their worldly interests; therefore fit their principles to the
   humours of men, and fashion themselves for all times. This is
   libertinism, carnal policy, not religion. Of this sort were those
   spoken of in the text, who would be accounted christians, yet suffer
   nothing for Christ. To eschew sufferings by lawful means is not
   culpable: Mat. x. 23, When they persecute you in one city, flee into
   another.' Yea, commendable: Prov. xxii. 3, A prudent man foreseeth the
   evil; and hideth himself.' But to disguise religion, and to writhe
   ourselves into all postures and shapes, that we may secure our temporal
   interest or worldly portion, is the fault of the third ground, or the
   property of those hypocrites who are represented thereby. And so we see
   the world was their bane, because, to shun the cross, or avoid hazard
   and trouble, they were willing to comply with the persecutors, and
   tamper with them to abate their edge. And therefore till you are so far
   divorced from the world as to take up with a naked Christ and the hopes
   of a heavenly felicity which he hath promised, you cannot escape this
   snare.

   (2.) There are another sort of hypocrites, who are represented by the
   thorny ground. They are described, Luke viii. 14, And that which fell
   among thorns are they who, when they have heard, go forth and are
   choked with cares, and riches, and the pleasures of this life and bring
   no fruit to perfection.' These either are not assailed with
   persecutions, or, it they are, endure the brunt, but do not tame their
   own flesh; though they conquer outward opposition, and keep the
   profession and form of godliness, deny the power; have not so far felt
   the power of Christ crucified, as to overcome their worldly affections
   and sensual inclinations; and so religion is still kept as an
   underling, and they are not brought into that state of the divine
   nature or heavenly life that God may have most interest in their
   hearts, and the main drift and bent of their lives may be for God and
   the life to come. They do not make heaven their end, so as to part with
   all to obtain it; therefore they are dwarfs and cripples in religion
   all their days, never make any sound work of it, so as to honour God,
   and awaken the careless world to mind better things. Now these are
   enemies to the cross of Christ, because God hath least of the heart,
   and the world most, and the strongest interest is that which is
   opposite to God; the cross hath not had its effect in them.

   [5.] It is the worldly spirit that is the great let and hindrance to
   the sincere, that they cannot do for God as they would. The sincere,
   and christians indeed, are such as do in affection and resolution
   forsake all that they have in the world, and look for a portion in the
   world to come. They by experience find the world to be an enemy to the
   cross of Christ. I say, they are a people who seek more diligently
   after heaven than earth, and can let go the world when Christ calleth
   them to it; yet these find the world and the worldly spirit a mighty
   impediment both in doing and suffering for Christ. Till we put off the
   flesh, the world will never lay by its enmity.

   (1.) For doing. The world is always hindering you in the way to life.
   It is continually a snare in all that you do, clogging and retarding
   you in your heavenly flights and motions: Heb. xii. 1, Let us lay aside
   every weight, and the sin which doth so easily beset us,' &c. Though
   you do believe a life after this, and are convinced that it is your
   happiness, and have your estimation and love most set upon it, and do
   for the main contemn the riches, and honours, and pleasures of the
   world, yet you find a difficulty to comply with the precepts of
   christianity, those of mortification, self-denial, charity, meekness,
   temperance, heavenly-mindedness; cannot do as yon would, because of
   your inclination to present things, nor so thoroughly comply with that
   manner of living which Christ hath appointed. Therefore a great part of
   our religion and constant duty is to keep ourselves unspotted from the
   world, James i. 27. Many christians can hardly escape the blemish of
   being worldly, and not attending upon communion with God, and the
   duties of justice and charity, which we owe to men, so entirely as the
   law of christianity doth enforce. And that is the reason why the
   doctrine of overcoming the world is subjoined to the warning of keeping
   the commandments without grievousness: 1 John v. 3, 4, For this is the
   love of God, that we keep his commandments; and his commandments are
   not grievous. For whosoever is born of God overcometh the world; and
   this is the victory that overcometh the world, even our faith.' He
   knoweth not his own heart that findeth not this.

   (2.) Suffering for Christ. What is it that maketh men so tender of
   suffering but love of the world? If men were crucified to the world, it
   would be more easy; for we can readily part with things that we do not
   much value and esteem. These are but small matters in comparison of
   what Christ hath promised you and purchased for you. If you must endure
   disgrace for Christ, elachiston, it is a small thing with you, 1 Cor.
   iv. 3; if bonds, and afflictions, and hard trials, these things will
   not much move you, Acts xx. 23, 24; Rom. viii. 13, If ye live after the
   flesh, ye shall die: but if ye through the Spirit do mortify the deeds
   of the body, ye shall live.' But alas! every one hath not this
   constancy of mind, and deep sense of the world to come, this weanedness
   from the present world, and therefore maintain their resolution for God
   and heaven with great difficulty; the heavenly life is obstructed and
   weakened by worldly affections.

   (3.) Reason will plainly evidence it to you--(1.) From the intent of
   the cross; (2.) From the nature of the religion that is founded on the
   cross of Christ, and the graces wherein the life of that religion
   consisteth.

   First, From the end and intent of the cross. Why the Lord did appoint
   this way to save the world.

   1. It was to be an all-sufficient expiatory sacrifice for sin: Eph. v.
   2, He hath given himself for us, to be an offering and a sacrifice to
   God of a sweet-smelling savour.' By it satisfaction is made to God for
   the sin which the world enticed man to commit. Our first sin was a
   turning from God to the world. Man would be at his own finding, and
   left the happiness which he had in God for somewhat in the creature.
   Now by his stripes we are healed,' Isa. liii. 5. Therefore they cross
   this end, and so are enemies, who would tear open Christ's wounds, and
   make them bleed afresh. These refuse God's remedy.

   2. By this cross Christ purchased for us that Spirit of power, and all
   those ordinances and helps of grace, by which we may overcome the
   world: Gal. i. 4, He gave himself for our sins, that he might deliver
   us from this present evil world, according to the will of God and our
   Father.' Both the internal operation of his Holy Spirit, and the out
   ward ordinances of God, or means of grace, were given us to this end,
   that our estimation and love which is set upon the creature might be
   recovered to God, that we might be called off from the creature, and
   brought back again to God. Now those who mind earthly things are direct
   enemies to the cross of Christ, because they go about to defeat the end
   of it, and this Spirit, which would take them off from the world.

   3. By his cross he hath purchased to us that glorious kingdom which is
   propounded as our happiness; and being formerly shut to all man kind by
   sin, it is opened by the death of Christ, that believers may enter into
   it: 1 Thes. v. 9, 10, God hath not appointed us to wrath; but to obtain
   salvation by our Lord Jesus Christ, that whether we sleep or wake, we
   should live together with him.' This was his end; and how do they
   contradict this end who only aim at a worldly happiness, and live as if
   they desired no better satisfactions than those of the belly and bodily
   life. Surely these hate the cross, and lightly esteem the glory
   purchased thereby.

   4. That it might be a pattern and example to us of three things--(1.)
   Of suffering; (2.) Contentment and patience under suffering; (3.) A
   glorious issue. Now those that are of a worldly spirit can have no
   liking to the cross of Christ, but hate, and are enemies to it.

   [1.] Of suffering. He endured the cross for our sakes, that we might
   endure the cross for his sake; take up our cross and follow him, Mat.
   xvi. 24. We must have our cross, Col. i. 24, ustere'mata Christou. We
   have the remnant of those sufferings which Christ began on the cross,
   that thereby he may convince us of the vanity and emptiness of the
   world, which is more than doctrine and hearsay. When we are despised
   and contemned, and become as the filth and off-scouring of the world,
   it turneth us more against the world than a lecture or speculative
   contemplation of these things do, and being sanctified by Christ, doth
   produce in us a low esteem of the world, and a desire of a better
   portion.

   [2.] Of contentment and patience under sufferings: For Christ died,
   leaving us an example that we should follow his steps,' 1 Peter ii. 21.
   And truly to eye our pattern, Christ, hanging and dying on the cross,
   will pierce the world to the very heart. He was contented to be the
   most despicable object upon earth in the eyes of men. If christians be
   not ashamed of their head and glorious chief, this spectacle should
   kill all our worldly affections, and make us despise all the honour,
   and riches, and pomp, and pleasure of the world, the favour or frowns,
   the love or wrath, the praise or dispraise of men, so far as it is
   opposite to the kingdom of Christ. When it is crucified to us, we
   should be crucified to it: Gal. vi. 14, God forbid that I should glory
   save in the cross of Christ, by whom the world is crucified unto me,
   and I unto the world.' The applause of the world should be contemptible
   unto, and actually abhorred by, a sincere believer; yea, the power,
   beauty, allurements, as they would interpose to weaken our esteem of
   Christ, or pursuit of that happiness which he hath offered to us, it
   should all be trampled upon and rejected by us for Christ's sake.

   [3.] Of a glorious issue; for Christ escaped out of death, and entered
   into glory, which he promised us, and so still by his example calleth
   us off from the world to heaven: Heb. xii. 1, 2, Let us run with
   patience the race which is set before us, looking to Jesus, the author
   and finisher of our faith; who, for the joy that was set before him,
   endured the cross, and despised the shame, and is set down at the right
   hand of the throne of God.' His cross was the ready way to the crown.
   Now, as it was to him, it will be so to us; for if we suffer with him,
   we shall also reign with him,' Rom. viii. 17. The way is rough, but the
   prize is excellent. He endured cruel pains of body, bitter agonies of
   soul; but there was a glorious estate at the back of it in the close
   and issue; not only to recompense his sufferings, but to be a pledge of
   our hopes. This now is the cross interpreted, and judge you what a
   perfect contradiction here is all along to a sensual and worldly
   spirit.

   Secondly, Consider the religion founded on the cross; which may be
   considered--(1.) On God's and Christ's part, as to its precepts and
   promises; (2.) On our part, as to the graces wherein it is exercised.

   I shall only now touch at the latter, and show you that all grace is at
   mortal enmity with the world: faith, hope, and love, these all engage
   us to another world, and do subordinate this unto it.

   1. Faith, which is a dependence upon God for something which lieth out
   of sight. The nature of it is to carry us off from things present to
   things to come; therefore this being a main grace in the gospel
   covenant, surely requireth we should be dead and crucified to the
   world. The spirit of faith spoken of 2 Cor. iv. 13, is a temper of mind
   prepared for all dangers and hazards, or a ready confession of Christ,
   with courage, without pusillanimity, or love to our own ease. This is
   the true spirit of faith, opposite to that spirit of the world which
   maketh men afraid to venture for Christ.

   2. Love. They that love not Christ in sincerity, they are enemies to
   his cross and kingdom. It argueth such an high esteem of God, and
   Christ, and his precious benefits, that our souls are drawn off from
   Other things, and all things are made to give way to them: Ps. lxxiii.
   25, Whom have I in heaven but thee?' &c. The love of the world
   remaining, the love of the Father is not in us.

   3. For hope. This wholly carrieth us to a future happiness; for hope
   that is seen is not hope. To long for a better estate: Rom. viii. 23,
   We groan within ourselves, waiting for the adoption.' To look for it
   and prepare for it: 1 John iii. 2, 3, Now we are the sons of God, but
   it doth not yet appear what we shall be,' &c. So that the spirit which
   is in religion is not the spirit of the world, 1 Cor. ii. 12; and they
   that are under the power of a worldly spirit have neither true faith,
   nor love, nor hope.

   Use 1. To show how much they are mistaken who think they shall ever be
   counted friends of Christ, who would indulge the flesh, and reconcile
   the love of the world with a profession of godliness. No; be you
   professors, be you preachers, you are enemies of the cross of Christ,
   especially they who serve themselves of Christ, and make religion a
   design and cover to some worldly end. The first sort are confuted by
   the instance of the young man. He had a mind to be a christian; but
   when Christ telleth him of selling all, and looking for a reward in
   another world, he goeth away sorrowful, for he was very rich, Luke
   xviii. 23. There you see plainly that minding earthly things is enmity
   to the cross of Christ. For the second, none worse enemies than they
   that think to serve themselves and their worldly ends upon religion;
   better keep in the world among worldlings, than creep into the church
   of Christ, and dishonour religion by greediness of filthy lucre, 1
   Peter v. 2; Rom. xvi. 18, They serve not our Lord Jesus Christ, but
   their own belly.' To make that your inducement to be religious, to
   bring your base earthly minds among Christ's servants to infect them,
   it is worse than if you never professed. No; both one and the other
   must sit down and count the cost. Never dream of being Christ's unless
   you can forsake all and follow him under the cross, upon the assurance
   of a promised treasure in heaven.

   Use 2. To press those who would be accounted sincere christians to
   mortify their affections to earthly things.

   1. Else you are not friends to Christ, but enemies. He counteth none
   friends but those that are prepared to take him and his yoke, take him
   and his cross; therefore we should examine the strength of our
   resolution. Can we follow a naked Christ, and be content to obey his
   counsel for another world, whatever be our lot here? Never dream of
   building a tower before you sit down and count the cost, whether you
   have sufficient to finish it, Luke xiv. 28.

   2. Else you feel not the true virtue of Christ's cross. And how will
   you glory in it when you hear of such a mighty Christ, and feel
   nothing? Gal. vi. 14, God forbid that I should glory, save in the cross
   of Christ.' Therefore consider, What benefit have I found by Christ? I
   profess to believe the doctrine of the cross, but what good hath it
   done me? If I pretend it giveth me ease in my conscience, and doth not
   mortify my lusts, this is the fashion of hypocrites, who would have
   Christ pacify their conscience, and the world gratify their hearts
   beside. You will never find rest without taking on Christ's yoke and
   taking up his burden, Mat. xi. 29.

   3. You are never dead to the world till the flesh be crucified; for
   they whose god is their belly will mind earthly things; and flesh must
   be crucified if the world be crucified, Gal v. 24, for the world is the
   provision of the flesh.

   4. Till you tame the flesh and grow dead to the world yon are under the
   power of Satan: 1 Peter v. 8, Be sober, be vigilant; because your
   adversary the devil, as a roaring lion, walketh about seeking whom he
   may devour.' The worldly and carnal are led captive by him at his will
   and pleasure,' 2 Tim. ii. 26, 2 Cor. iv. 10.

   5. Your faith in Christ, love to God, and hope of heaven will still be
   questionable till you be more mortified to the world. What! do you
   believe in a mortified Christ? What similitude is there between you and
   him? a christian, and yet worldly! a christian, and yet sensual! a
   christian, and yet proud! It is as great a contradiction as to say, a
   believer, and yet an infidel. You that are given to pleasures, do you
   believe in Christ, a man of sorrows? You that are carried after the
   pomps and vanities of the world, do you believe in Christ, whose
   kingdom is not of this world? You that are proud and lofty, do you
   believe in him who said, Learn of me, for I am meek and lowly?'

   So your love to God is questionable. What! love an invisible God, and
   yet dote so inordinately on visible things! A mind that is enchanted
   with the delusions of the flesh, can it be lifted up to God who
   dwelleth in another world? Can you love God, and do so little for him?
   Love him, and the world hath so much of your time, and strength, and
   care, and delight, and God so little? They are a very corrupt sort of
   men who are described to be lovers of pleasures more than lovers of
   God,' 2 Tim. iii. 4. So far as we set our hearts upon these things, so
   far are they deadened and estranged from God. Can you love God when his
   favour, if not parted with or quite lost, is put to hazard for the
   world's sake?

   Your hope of heaven is questionable. What are you? whither are you
   a-going? Are you passing to heaven, and are so greedy of this world? Do
   you look and long for a better estate, that are so satisfied with your
   portion here, that seek so earnestly after present things, and so
   slightly and coldly after those blessed things which are to come? Who
   is the carnal fool but he that heapeth up treasure to himself, and is
   not rich towards God? Luke xii. 21. Doth he long for heaven that is so
   loath to depart, and maketh so little preparation for it, or giveth so
   little diligence to clear up his title or interest in it? To profess
   the hope of another life, and yet to be digging like a mole in the
   earth, is incongruous.
     __________________________________________________________________

SERMON XIV.

   Whose end is destruction, whose god is their belly, and whose glory is
   in their shame, who mind earthly things.--Phil. iii. 19.

   HERE is a further description of evil-workers, to show why they should
   have no fellowship in their sin, either by giving them countenance or
   following their example, that they might not be involved in their ruin
   and destruction, Whose end is destruction,' &c.

   In these words three things are observable--(1.) Their sin; (2.) The
   aggravations of their sin; (3.) The punishment.

   1. Their sin is Minding earthly things.'

   2. The aggravations are two, further discovering the nature of it--(1.)
   Whose god is their belly;' (2.) Whose glory is in their shame.'

   3. The punishment, Whose end is destruction.'

   1. Their sin, They mind earthly things,' which must be interpreted of
   their doctrine and practice; for they are considered as a carnal sort
   of christians, and as seducers of others by their carnal opinions.

   [1.] By their doctrine. They corrupted the gospel, and obstructed the
   progress and power of it, by suiting it to their carnal ends. Such
   false teachers are elsewhere described by their earthly mindedness,
   where we are bidden to try the spirits: 1 John iv. 5, They are of the
   world, therefore speak they of the world, and the world heareth them.'
   Their doctrine is a doctrine of licentiousness, calculated for secular
   interest, or a worldly design, to save themselves from persecution; and
   worldly-minded men follow them.

   [2.] As to their practice, they principally respected their profit and
   ease, and the commodities of the flesh; so that if their doctrine had
   been true, their hearts were naught; as if a man should intrude into
   the ministry, and preach truth, but for worldly ends, not to work in
   the Lord's vineyard, but to feed on the portion of the Levites; or if
   they pretend to love God and souls, it is but a net to catch riches,
   honours, and pleasures.

   2. The aggravations of their sin.

   The first is, Whose god is their belly.' They did in effect set up
   another god, preferring the things which belong to the belly and bodily
   life before the honour of God. You have a like description elsewhere:
   Rom. xvi. 18, They that are such serve not our Lord Jesus Christ, but
   their own belly.' Under the pretence of being servants of God and
   Christ, they opposed God and Christ. They pretend to serve Christ, and
   love Christ, but indeed were acted only by their own fleshly ap petite;
   temporal ease and pleasure was all they sought after, not the honour of
   God and salvation of souls, but the satisfying their own sinful
   inclination.

   The second is, Whose glory is in their shame;' that is, that they can
   avoid trouble, and live a life of pomp and ease, when others are
   afflicted.

   Here observe two things--

   [1.] How much human nature is distorted and depraved. Man fallen is but
   the anagram of man in innocency. As in an anagram, the letters are the
   same, but the order is inverted, so we have the same affections that
   innocent Adam had, but they are misplaced; our hatred is where our love
   should be, and our love where our hatred should be; and (that I may not
   carry the observation too far) our glory is there where our shame
   should be, and our shame where our glory should be; we are bold in
   sinning, but ashamed of Christ and strictness. You shall have some men
   glory in their oaths, and a graceless grace of rash swearing. Some
   glory in their new-fangled apparel, which is but an ensign hung out to
   show the vanity of their minds. Some will glory in painting or spotting
   their faces, which really is their shame. Others will boast of their
   base and brutish lusts, which certainly are things they ought to be
   deeply ashamed of.

   [2.] Observe how worldliness showeth itself in all the properties of
   it. We read, 1 John ii. 16, For all that is in the world, the lust of
   the flesh, the lust of the eyes, and the pride of life, is not of the
   Father, but is of the world.' By the lust of the flesh is meant sensual
   pleasures; by the lust of the eyes, inordinate desire of riches; by
   pride of life, ambition, or affectation of honour and glory. Again we
   read, James iii. 15, This wisdom descendeth not from above, but is
   earthly, sensual, devilish.' The wisdom which descendeth not from God
   is the wisdom of the flesh; that is, earthly, such as carrieth us to
   the profits of the world; sensual, to the delights of the flesh;
   devilish, aspiring after greatness and esteem in the world; for pride
   is the condemnation of the devil,' 1 Tim. iii. 6; that is, the sin for
   which the devil was condemned. So here is covetousness expressed by
   minding earthly things;' sensuality, their god is their belly;' pride,
   whose glory is in their shame.' The fruit whereby the devil tempted our
   first parents, Gen. iii. 6, was good for food;' by that he tempted the
   lusts of the flesh; pleasant to the eyes,' and so came in the lust of
   the eyes; and to be desired to make one wise,' and that was the pride
   of life, affecting a higher condition than that wherein God had placed
   them. And with these kind of weapons he sets upon the second Adam, our
   Lord Christ, in the wilderness, Mat. iv., tempting him to the lusts of
   the flesh, when he would have him turn stones into bread;' to the lusts
   of the eyes, when, he showed him all the kingdoms of the world, and the
   glory of them;' to pride of life, when he persuaded him to cast himself
   down,' out of vainglory, and tempting God, to show some extraordinary
   miracle in his preservation. Well, then, there are more sorts of
   earthly-mindedness than one. A man may love the world that is sensual,
   as well as a covetous muckworm, because the profits of this life are
   but one branch of the enticing world. Many a sense-pleaser will think
   that he despiseth wealth, because he lavisheth it out freely upon his
   lusts; yet he may be earthly-minded for all that. Voluptuous living
   breedeth a senselessness of heavenly things, and choketh the good seed,
   as well as the cares of this world: Luke viii. 14, They go forth, and
   are choked with cares, and riches, and pleasures of this life.' Yea, a
   man may love the world though he should contemn both riches and
   pleasures, because there is a third evil as dangerous to the spiritual
   life, and that is pride of life, or glorying in the flesh, or affecting
   credit, esteem, and reputation with men: John v. 44, How can ye
   believe, who receive honour one of another, and seek not the honour
   that cometh from God only?' It is destructive to faith.

   3. The last thing is their punishment, Whose end is destruction.'
   Sinners gain little by their sin at last. We swallow the bait, but do
   not mind the hook: Whose end is destruction.' This is the end, not
   intended by them, but appointed by God as the wages of the carnal life.
   Finis operis, the end of the work; though not operantis, of the doer.
   Their punishment is the reward of their sin. By destruction' he meaneth
   they shall be punished by God with eternal damnation, called elsewhere
   destruction and perdition;' 1 Tim. vi. 9, They that will be rich fall
   into temptation and a snare, and into many hurtful and foolish lusts,
   which drown men in destruction and perdition.' So Gal. vi. 8, For he
   that soweth to the flesh, shall of the flesh reap corruption; but he
   that soweth to the Spirit, shall of the Spirit reap life everlasting.'
   Corruption is there opposed to eternal life. Though the substance of
   body and soul is not annihilated, yet that glory, pleasure, and gain
   wherein they placed their happiness shall then be consumed; and when
   all their comforts are gone, they shall for ever remain under the wrath
   of a highly provoked and then irreconcilable God.

   Doct. Earthly-mindedness is the temper and disposition of such men who
   are for the present in a state of damnation.

   Christians, I am upon a profitable point, though it be a terrible one;
   we cannot be cautious enough of earthly-mindedness, whether we consider
   the heinousness of the sin or the greatness of the danger. For your
   help I shall--

   1. Show you what is earthly-mindedness.

   2. The aggravations of this sin as they lie in the text.

   3. The sore punishment appointed to it.

   I. What is earthly-mindedness? for this is the crime charged upon these
   evil-workers, that they mind earthly things.' Now it seemeth hard to
   say that we should not at all mind earthly things. These are necessary
   to sweeten our pilgrimage, and to support us during our service. We
   carry about earthly bodies, that need daily sustentation. We have an
   earthly house,' that must be maintained, 2 Cor. v. 1; and the people of
   God are subject to the common necessities of an earthly life. Therefore
   surely God, that doth give us these earthly bodies, doth allow us in
   some sort to mind earthly things, and seek earthly things in some
   proportion, and with a due subordination to religion and godliness. In
   our passage to heaven we may mind them, for every wise man must mind
   his business; but yet they must not be minded only or chiefly.

   1. Not only. So some mind them, scarce have any tincture of religion,
   or regard to life everlasting, but are of the earth, and speak of the
   earth, and savour only earthly things; aim at nothing but the good
   things of this world, that they may live in honour, and credit, and
   pleasure, and estimation with men; savour and love nothing but this;
   care for and breathe after nothing but this: God is not in all their
   thoughts,' Ps. x. 4. He speaketh of the worldly atheist, or earthly
   minded, as the former verse showeth: The wicked boasteth of his heart's
   desire, and blesseth the covetous, whom the Lord abhorreth,' They
   regard not whether God be honoured or dishonoured, pleased or
   displeased. So heaven is not in all their thoughts: Rom. viii. 5, They
   that are after the flesh do mind the things of the flesh; but they that
   are after the Spirit, the things of the Spirit;' ta` epigeia, earthly
   things,' and ta` sarkos, the things of the flesh,' are the same: Col.
   iii. 2, phroneite, Set your affections on things above, not on things
   on the earth.' In the margin it is mind.' So John vi. 27, Labour not
   for the meat which perisheth, but for that meat which endureth to
   everlasting life.' These are propounded as incompatible; but their
   affections bend to the wrong side, and so the one thing necessary is
   neglected: Luke x. 42, One thing is needful, and Mary hath chosen that
   good part which shall not be taken away from her.' Their life is in a
   perfect opposition to these counsels and directions; they set their
   affections on things on earth, mind the things of the flesh, are
   cumbered about many things, neglect the one thing necessary, labour for
   the meat that perisheth, slight that which endureth for ever, are dead
   to God and alive to the world, heap up treasure to themselves, and are
   not rich toward God, Luke xii. 21. All is done to please the carnal
   mind, nothing done to please God.

   2. They must not be chiefly minded. The gross worldling is discovered
   by the only minding, the secret worldling by the chiefly minding,
   earthly things; the gross worldling is a practical atheist, the secret
   worldling is a carnal hypocrite. The rule is, that spiritual and
   heavenly things must be sought in the first place: Mat. vi. 33, Seek ye
   first the kingdom of God, and his righteousness;' and we must trust God
   for other things, in the way of honest and diligent endeavours in the
   calling wherein God hath placed us. Well, then, the minding of earthly
   things must be determined by this, when religion is subordinate to the
   world, and not the world to religion; when the lean kine devour the
   fat. And though there be some minding both of earth and heaven, yet
   earth is more minded than heaven; and the honours, and pleasures, and
   profits of the world, jostle out better things, and choke the good
   seed; that though we do not cast off the profession of religion, yet we
   feel little of the power of it. Religion is an underling, it is so
   obstructed that it cannot bring forth its fruit with any perfection:
   Luke viii. 14, They are choked with cares, and riches, and pleasures of
   this life, and bring no fruit to perfection.' But because this is a
   secret evil, and men easily distinguish themselves out of their
   convictions, we must a little more closely pursue this discovery, that
   we may find what is the first or chief thing that we mind and regard.
   That will be known by these things--

   [1.] What is your chief end and scope? The chief end and scope must be
   God and heaven: 2 Cor. iv. 18, skopountes, While we look not at the
   things which are seen, but at the things which are not seen: for the
   things which are seen are temporal; but the things which are not seen
   are eternal;' and Phil. iii. 14, dio'ko kata` skopo`n, I press toward
   the mark, for the prize of the high calling of God in Christ Jesus.'
   What is the design of your lives, the main bent and drift of your
   conversations? Is it to please God, and enjoy God, or to heap up riches
   to yourselves? If God and the life to come only come in by the by, and
   be not your designed fixed end, which puts life into your endeavours,
   you mind earthly things. The end is that which cuts out your work,
   which formeth your thoughts, chooseth your employments, and by which
   they are constantly directed and influenced. A present worldly passion
   may prevail on godly men, but the world is not their great design and
   interest.

   [2.] What is your chief work and business? Next to our scope, our work
   is to be regarded; first what you aim at, next what you labour for. If
   the great business of your hearts, and the endeavours of your lives, be
   about earthly things, you are earthly-minded. Surely our great business
   is to obtain salvation by Christ: Phil. ii. 12, Work out your salvation
   with fear and trembling.' It is a dangerous thing to miscarry in so
   weighty a work. All the solicitude and care that we can possibly use is
   little enough: Acts xxvi. 7, Unto which promise our twelve tribes,
   instantly serving God day and night, hope to come.' This is the top
   care, to which all others give place. But now, if the world engross our
   time, and strength, and care, and thoughts, and divert us from that
   necessary diligence and heedfulness with which soul-affairs should be
   pursued and attended upon; this we talk of, this we think of, and
   pursue with all our might, and seek most after, this constantly sets us
   a-work; surely this is most regarded by you.

   [3.] What is the chief joy and trouble of your hearts? Is it to have
   and want the world? If to have it: Luke xii. 19, I will say to my soul,
   Soul, thou hast much goods laid up for many years; take thy rest, eat,
   drink, and be merry.' If the world can keep you quiet in the midst of
   all the dangers of your soul, and you forget eternity, and can live a
   quiet merry life apart from God, yea, in the neglect of him, so it may
   be well with you here, and the peace and pleasure you live upon is more
   fetched from the world than God and heaven, this is a sure and
   undeceiving note that you mind earthly things more than heavenly, and
   prefer the honours, pleasures, and profits of the world before God and
   your salvation, than which there cannot be a worse temper of heart. The
   saints fetch their joy and solace from spiritual things: Ps. iv. 6, 7,
   Lord, lift thou up the light of thy countenance upon us. Thou hast put
   gladness in my heart, more than in the time that their corn and their
   wine increased;' and Ps. cxix. 14, I have rejoiced in the way of thy
   testimonies, as much as in all riches.' We must often ask ourselves
   what is the bottom and bosom cause of our comfort, quietness, and
   peace? Is it because you are well provided for, and live at ease in the
   world? or because God is reconciled to you in Christ, and because you
   hope to live for ever with him in glory, and have good grounds for this
   hope and confidence? Then it is well. A christian may know what he most
   mindeth, and, which is all one, what he most esteemeth and prizeth, by
   the grounds and reasons of his joy and trouble: Ps. xciv. 19, Thy
   comforts delight my soul;' Thou didst hide thy face, and I was
   troubled,' Ps. xxx. 7. If disappointment in the world be the cause of
   our trouble, and happiness in the world feedeth our solace and joy,
   surely we mind these things most. But more of this anon.

   Having considered earthly-mindedness singly, we must now consider it in
   act or habit.

   In act. Alas! a child of God is too worldly; he may have too great an
   esteem of earthly things, but doth not ordinarily mind them before God.
   The habitual bent and inclination of his will is to God and heaven. In
   particular acts he may carry himself too much like an earthly-minded
   man, but his heart is not turned to another happiness, for that is
   contrary to a state of salvation. No prevalent covetousness or
   voluptuousness or ambition possesseth his heart instead of God. There
   is a remainder of worldliness in the godly, as well as other sins; he
   may too much use the world, for the pleasure of the flesh more than for
   the glory of God; but yet this is not the scope and tenor of his life.
   He may sometimes desire a greater measure of riches, or honour, or
   pleasure, than is agreeable with his spiritual happiness; his desires
   of earthly things may be too eager, his cares about them too
   solicitous, his trouble too grievous; but he is still growing out of
   these distempers, and settling his soul to his constant bent, work, and
   joy. It is not a frame of heart that he can rest in; it is his trouble,
   and in time he gets above the distemper.

   II. The aggravations of this sin; and--

   1. The first is, Whose god is their belly.' Earthly-mindedness is a
   renouncing of the true God, and setting up of base idols in his stead.

   Now--

   [1.] Here mark what is prized by the earthly-minded, the belly.
   Provision for the flesh is the sum of worldly happiness. Men that have
   the world at will get no more by it than bodily food and bodily
   clothing, which the poorest may attain to without so much ado. It is no
   great happiness whether our dung or excrements be of a finer or coarser
   matter, whether we have fewer or more dishes to our table, nor what a
   gay show we make with our apparel. Some have troubled themselves and
   the world to make themselves great; and what a sorry happiness have
   they at last! Hab. i. 16, Their portion is fat, and their meat
   plenteous;' a little good cheer and a merry life. They that want it
   live as well as they, and have more contentment. Are they the nearer to
   true comfort, or the further from the grave? So Ps. xvii. 14, From men
   of the world, who have their portion in this life, and whose belly thou
   fillest with thy hidden treasures; they are full of children, and leave
   the rest of their substance to their babes.' They have a belly well
   filled and a back well clothed, which is but a sorry addition to their
   happiness. They use it not well, dispense it not to the glory of God,
   and so have not the true use of riches.

   Object. You will say, There are men of great estates who will not part
   with anything for the necessary uses of nature, who will not afford
   themselves conveniences, but fare hard, go meanly, and are in debt to
   back and belly.

   Ans. (1.) Covetousness is usually the purveyor for the flesh, and those
   that mind earthly things, their god is their belly: Rom. viii. 5, They
   that are after the flesh do mind the things of the flesh;' those that
   seem to deal hardly with the flesh, yet please it in the hoarding of
   wealth, though not in the spending of it.

   (2.) If they fail in giving nature its due, yet they much more fail in
   giving grace its due; and so are twice fools, while they transgress
   both the laws of nature and of grace. They transgress the laws of grace
   while they do not lay up treasure in heaven, but treasure up wrath
   against the day of wrath; and they transgress the laws of nature while
   they bereave their souls of good, and do not rejoice in their labour,
   and that portion of earthly things which God hath given them: Eccles.
   v. 18, 19, Behold that which I have seen; it is good and comely for one
   to eat and drink, and to enjoy the good of all his labour that he
   taketh under the sun, all the days of his life, which God giveth him;
   for it is his portion. Every man also to whom God hath given riches and
   wealth, and hath given him power to eat thereof, and to take his
   portion, and rejoice in his labour; this is the gift of God.' These
   deny that real benefit which is in a worldly portion, which is the
   supply of the bodily life, or a free and comfortable use of the
   creature, denying the lawful use of those comforts to himself which God
   hath given him.

   (3.) They lay it up for them that spend it on the belly; for usually
   God sendeth an heir that wasteth an estate profusely that was greedily
   and sparingly gotten; and as one goeth to hell in getting, so doth the
   other in spending it, till all this wealth revolve into other hands
   that will use it better: Eccles. ii. 26, To the sinner he giveth
   travail to gather and to heap up, that he may give it to him that is
   good before God.' God by his overruling providence disposeth it besides
   and against the purpose of the gatherer, even to those that fear him,
   making wicked men but drudges and purveyors for others. Wicked men
   built the ark, but Noah made use of it. One maketh a garment, and
   another weareth it: Prov. xiii. 22, The wealth of the sinner is laid up
   for the just;' Job xxvii. 17, He may prepare it, but the just shall put
   it on, and the innocent shall divide the silver;' Prov. xxviii. 8, He
   that by usury and unjust gain increaseth his substance, he shall gather
   it for him that will pity the poor.' The world will not believe it, but
   it is a certain truth that estates are ruined by sins of omission as
   well as commission; though they are not unjustly gotten, yet if they
   are not well improved for the glory of God and the good of others.
   Strange are the providential dispensations of God in disposing money,
   lands, and heritages, till they come into clean and bountiful hands.
   They are tenacious, sparing to make use of it; but God will put it into
   their hands who will divide and distribute for his glory.

   [2.] This belly is made a god; that is, interpretatively, a man's god,
   which is his chief good and the last end of all his actions, and upon
   which all his care, thoughts, and endeavours run most. Thus do the
   earthly-minded upon the world and the belly, therefore here it is said,
   Their belly is their god;' and elsewhere that covetousness is
   idolatry,' Col. iii. 5, and the covetous man is an idolater,' Eph. v.
   5. That is our god which is most valued by us, and for whose sake we do
   all things. Now, if we will do more for the world than for God, and
   more for the belly than for God, and can dispense with God's honour and
   glory for an easy and delicate life, and day after day, from morning to
   evening, do only take care for the flesh, and give earthly things those
   affections which are only due and proper to God, we make mammon our
   god, and the belly our god; here is our scope, work, and delight.

   [3] How justly those are deprived of eternal salvation who do thus.

   (1.) Partly as they put a vile scorn on God and Christ, who prefer the
   belly and bodily interest before him. These prefer the body before the
   soul, which yet is the immortal substance, and will survive the body,
   and may be rent from it sooner than they imagine: Luke xii. 20, Thou
   fool! this night thy soul shall be required of thee;' or rent from the
   embraces of the unwilling body. They prefer time before eternity, since
   they make it their great business to have their will and pleasure for a
   while. If you will have your own will now, you shall not have it long:
   1 John ii. 17, The world passeth away and the lusts thereof.' You love
   to please your appetite in meats and drinks, to spend your time in vain
   sports and pleasures, to be honoured and humoured now, to flow in
   wealth and live in pomp, and would want nothing for the contentment of
   the flesh. But how long shall you have your will in these things? When
   death comes, will you Lave it then? When you lie in pain on your
   death-beds, expecting every hour to appear in another world, will you
   have it then? They prefer earth before heaven. They only mind the way,
   but never think of home. They are not strangers and pilgrims in the
   world, but inhabitants, and say, as Peter on the mount, Mat. xvii. 4,
   It is good to be here;' 2 Tim. iv. 10. Demas hath forsaken us, having
   loved this present world.' And should God save them against their
   wills, and bring them to a place they desire not? They prefer the world
   before Christ, and should they have benefit by him who do so lightly
   esteem the rock of their salvation? His servants prize him: Phil. iii.
   S, Yea, doubtless, and I count all things but loss for the excellency
   of the knowledge of Christ Jesus my Lord;' Mat. xiii. 45, 46, The
   kingdom of heaven is like unto a merchantman seeking goodly pearls,
   who, when he had found one pearl of great price, he went and sold all
   that he had, and bought it.' His enemies despise him; to them he is a
   stone of stumbling,' 1 Peter ii. 8. Lastly, they prefer the belly
   before God, a little temporal interest before his favour, love
   pleasures more than God: 2 Tim. iii. 4, Lovers of pleasures more than
   lovers of God.' Honours more than God: John xii. 42, 43, Among the
   chief rulers many believed on him, but because of the Pharisees they
   did not confess him, lest they should be put out of the synagogue; for
   they loved the praise of men more than the praise of God.' Profits more
   than God: 1 John ii. 15, Love not the world, neither the things that
   are in the world: if any man love the world, the love of the Father is
   not in him.' Surely then there is a just cause of men's damnation when
   they love the world more than God, Christ, and heaven.

   (2.) They that serve a base god cannot but be of a base spirit, and so
   can do nothing worthily and generously. Every man's temper is as his
   god is: Ps. cxv. 8, They that make them are like unto them; so is every
   one that trusteth in them.' They have a dead heart, estranged from the
   life of God. The carnal life is a spiritual death: 1 Tim. v. 6, She
   that liveth in pleasure is dead while she liveth.' Therefore God
   punisheth them with eternal death.

   (3.) They are not only unfit for God, but opposite to him: Rom. viii.
   7, The carnal mind is enmity against God, for it is not subject to the
   law of God, neither indeed can be;' and James iv. 4, Ye adulterers and
   adulteresses, know ye not that the friendship of the world is enmity
   with God? Whosoever therefore will be a friend of the world is the
   enemy of God.'

   2. The second aggravation, They glory in their shame,' that is, in
   their riches and worldly conveniences.

   [1.] That which a man prizeth most he will glory in. Now for christians
   to glory in a life of pomp and ease is to glory in their shame. What a
   man prizeth most, he will glory in it, boast of it, be it wealth or
   honour, or wit and parts, or else the Lord: Jer. ix. 23, 24, Let not
   the wise man glory in his wisdom, neither let the mighty man glory in
   his might, let not the rich man glory in his riches: but let him that
   glorieth glory in this, that he understandeth and knoweth me, that I am
   the Lord.' Man will be glorying in something or another, in that which
   he esteemeth his excellency. Glorying signifieth the apprehension of
   the good of the thing we glory in, and our benefit by it; it is the
   content and joy which we take in any benefit, expressed to others, for
   the glory of God and their good. So Gal. vi. 14, But God forbid that I
   should glory save in the cross of our Lord Jesus Christ, by whom the
   world is crucified to me, and I unto the world.' True christians will
   renounce all carnal glorying; if they glory in anything, it will be in
   God and Christ. It is lawful, if it be a true excellency, to glory in
   the good things of God bestowed on them, as evidences of his love and
   approbation of them: 2 Cor. i. 12, For our rejoicing is this, the
   testimony of our conscience, that in simplicity and godly sincerity,
   not with fleshly wisdom, but by the grace of God, we have had our
   conversation in this world, and more abundantly to you-wards.' If it be
   for the glory of God and good of others; for it is the design of the
   carnal world to vilify the works of grace in the hearts of the
   sanctified. If it be for the glory of God: 1 Cor. xv. 10, But by the
   grace of God I am what I am; and his grace which was bestowed upon me
   was not in vain; for I laboured more abundantly than they all; yet not
   I, but the grace of God which was with. me.' Or if it be for the good
   of others, to incite them to like experiences: Ps. xxxiv. 8, Oh, taste
   and see that the Lord is good; blessed is the man that trusteth in
   him.'

   [2.] The true object of glorying is God and Christ: Jer. ix. 23, 24,
   Thus saith the Lord, Let not the wise man glory in his wisdom, neither
   let the mighty man glory in his might, let not the rich man glory in
   his riches: but let him that glorieth, glory in this, that he
   understandeth and knoweth me, that I am the Lord, which exercise
   loving-kindness, judgment, and righteousness in the earth; for in these
   things I delight, saith the Lord;' Jer. iv. 2, Thou shalt swear, the
   Lord liveth, in truth, in judgment, and in righteousness; and the
   nations shall bless themselves in him, and in him shall they glory;' 1
   Cor. i. 30, 31, But of him are ye in Christ Jesus, who of God is made
   unto us wisdom, and righteousness, and sanctification, and redemption;
   that according as it is written, he that glorieth, let him glory in the
   Lord.' To have all this in Christ is matter of glory.

   [3.] Not only benefits, but disgraceful sufferings for Christ should be
   more to us than all the world: Heb. xi. 26, Esteeming the reproach of
   Christ greater riches than the treasures in Egypt;' Acts v. 41, And
   they departed from the presence of the council, rejoicing that they
   were counted worthy to suffer shame for his name;' 2 Cor. xii. 9, 10,
   Most gladly therefore will I glory in my infirmities, that the power of
   Christ may rest upon me. Therefore I take pleasure in infirmities, in
   reproaches, in necessities, in persecutions, in distresses for Christ's
   sake; for when I am weak, then am I strong.'

   [4.] A mortified estate is a greater cause of glory than an exalted,
   because it is a far greater mercy: Gal. vi. 14, God forbid that I
   should glory, save in the cross of our Lord Jesus Christ, by whom the
   world is crucified unto me, and I unto the world.' Paul, if he were
   lord of all the wealth and honours in the world, he would not glory in
   them; if he had all the pleasures which the flesh can desire, he would
   not glory in them; if he had all the applause man can give him, he
   would not glory in that; but he would glory in the cross of Christ, by
   whom the world is crucified to him, and he unto the world. And James i.
   9, 10, Let the brother of low degree rejoice in that he is exalted, but
   the rich in that he is made low.' The word is kaucha'stho, glory, that
   is, let him express his satisfaction and contentment that he is
   preferred by grace or humbled by grace. To have a weaned heart, whether
   our condition be high or low, is a greater mercy than we have in all
   the world, because of its tendency to everlasting happiness.

   [5.] The carnal and unsanctified rejoice in earthly things, as pleasing
   their flesh; and so do the godly also, as far as flesh remaineth in
   them. But this is our weakness, and so really our disgrace. High
   thoughts of worldly pomp and greatness show how little we have of a
   christian spirit. A christian should affect a mortified heavenly life,
   and value himself and others by better enjoyments. A minister, if he
   glory in his greatness and honour, is not a preacher of the cross, but
   an enemy to it. It is a greater glory to him to be much in the spirit,
   much in labours, much in afflictions, than to live in pomp, and flow in
   ease and wealth, and enjoy great revenues. In hoc successisti non
   Petro, sed Constantino, saith Bernard to Eugenius--In this you succeed
   not Peter, but Constantine. Christ had not where to lay his head; his
   witnesses prophesied in sackcloth. Their true glory is to be mortified,
   holy, heavenly; not to affect grandeur and precedency; that is a
   disgrace to the preachers of the cross. So for private christians; they
   should value themselves and others by their grace rather than pomp.

   (1.) Themselves. A christian should not glory in this, that he is
   wealthy, that he thriveth when others are in misery, and so God loveth
   him better than others. If a stalled ox had reason, would he be so
   senseless to think his master loveth him better than his fellows
   because his food is more liberally provided for him, when he is but
   fatted for the slaughter? As Haman was deceived in misconstruing the
   queen's invitation of him to a banquet, as a matter of special grace to
   him, when she did it to have better opportunity to accuse him; so are
   these deceived in judging God's intention, or the happiness of their
   condition. Have you dignities, honours, and high places in the world?
   Do you flow in wealth? Glory not in this as any part of your felicity;
   all may be blasted in an instant; it may be given you for a snare.
   Christ gave his Spirit to the rest of the disciples, but the purse to
   Judas, who was a robber and a thief. Miserable wretches, that shall
   perish to all eternity, may have more than you have. Are you applauded
   by men? Will this endear you to God, or abate the least part of your
   pain in hell? The greatest cause of rejoicing is that you have enough,
   without all this, in God. If you are advanced on the pinnacle, they
   that are below are on the safer ground; your wealth will not take away
   your guilt nor open heaven's gates to you. Are you clothed with
   gorgeous attire? Glory not in this; the true ornament is grace: 1 Peter
   iii. 3, 4, Whose adorning, let it not be the outward adorning of
   plaiting the hair, and of wearing of gold, or of putting on of apparel;
   but let it be the hidden man of the heart, in that which is not
   corruptible, even the ornament of a meek and quiet spirit, which is in
   the sight of God of great value.' Pride is a greater shame than
   poverty. The emptiest person may have the best attire. It is not jour
   outside showeth your worth, no more than a rich saddle and trappings
   show a good horse. All this is not matter of glorying or blessing
   yourselves.

   (2.) Nor value others. Those that have high thoughts of worldly pomp
   and wealth do not only bless themselves, but admire others for these
   things: Ps. x. 3, The wicked boasteth of his heart's desire, and
   blesseth the covetous, whom the Lord abhorreth.' They slight the true
   christian, and have respect to him that weareth the gold ring and gay
   clothing: James ii. 1-3, My brethren, have not the faith of our Lord
   Jesus Christ, the Lord of glory, with respect of persons. For if there
   come unto your assembly a man with a gold ring, in goodly apparel, and
   there come in also a poor man in vile raiment, ye have respect to him
   that weareth the gay clothing, and say unto him, Sit thou here in a
   good place; and say to the poor, Stand thou there, or sit here under my
   footstool.' They think it a fine thing to be high. And on the contrary,
   grace teacheth us to value the godly poor: Ps. xvi. 3, But to the
   saints that are in the earth, and to the excellent, in whom is all my
   delight;' Ps. xv. 4, In whose eyes a vile person is contemned; but he
   honoureth them that fear the Lord.' They value a poor man that is godly
   above a rich man that is wicked, and have a hearty honour and respect
   for them above the greatest men in the world. When you think too meanly
   of the estate of poor believers, and admire the rich, you glory in that
   which should be no glory to a christian.

   [6.] This is to bid defiance to your religion which you profess, and to
   glory in your shame, when you bless yourselves more for having an
   estate in this world than an interest in the promises. This is as if
   one that would be accounted a prudent grave man should glory that he
   hath found a pin. Alas! the world is too low to be a believer's glory;
   his higher hopes do cloud and disgrace all these things. Who is your
   Saviour? A crucified Christ. What is the glory of your religion, but
   mortification, as the blessed effect of his cross? To glory in any
   creature, as opposite to Christ and divided from Christ, is to glory in
   your shame. Carnal glory will shortly make those ashamed that use it.
   So also when you account a sinful retreat or escape from the cross to
   be better than disgraceful suffering, this is contrary to the temper of
   true christians. See Heb. xi. 26, Acts v. 41. Let others be ashamed of
   their master, their religion, their God, yet be not you.

   III. The punishment. The carnal life endeth in everlasting destruction:
   Their end is destruction.'

   1. It is good to look to the end of things. It maketh one wise: Deut.
   xxxii. 29, Oh, that they were wise, that they understood this, that
   they would consider their latter end!' Lam. i. 9, She remembereth not
   her last end, therefore she came down wonderfully;' Jer. xvii. 11, As a
   partridge sitteth on eggs, and hatcheth them not; so he that getteth
   riches, and not by right, shall leave them in the midst of his days,
   and at his end shall be a fool.' On the other side, Heb. xiii. 7, Whose
   faith follow, considering the end of their conversations.' Oh, that we
   had the same thoughts now which we shall have when the end is come,
   when the mask is taken off, and all shows and fallacies cease, and
   things appear in their own colours.

   2. Worldly pleasures will end in everlasting destruction: 1 Tim. vi. 9,
   10, They that will be rich fall into temptation and a snare, and into
   many foolish and hurtful lusts, which drown men in destruction and
   perdition. For the love of money is the root of all evil, which while
   some coveted after, they have erred from the faith, and pierced
   themselves through with many sorrows;' Rom. vi. 21, What fruit had ye
   then in those things whereof ye are now ashamed? For the end of these
   things is death;' ver. 23, For the wages of sin is death;' Gal. vi. 8,
   He that soweth to the flesh shall of the flesh reap corruption;' Rom.
   viii. 13, If ye live after the flesh, ye shall die.' Therefore do not
   look what the carnal earthly life is now, but what it will be
   hereafter: 2 Cor. xi. 15, Whose end shall be according to their works.'
   We little think there is so much hurt, but, Rom. viii. 6, To be
   carnally-minded is death.' Now as you would avoid everlasting
   destruction, cherish these things.

   3. The punishment is the more dreadful, to give us the more help, and
   the more powerful argument against these pleasing lusts. It is sweet to
   please the flesh, but it will cost dear. We may counterbalance
   momentary pleasures with eternal pains; the pleasures are but for a
   season, but the pain is evermore. If the fearful end of this worldly
   course were more soundly believed or seriously considered, men would
   not so eagerly pursue present things. God would order it so that the
   joy and pain of the other world, which is matter of faith, should be
   greater than the comfort and pain of this world, which is matter of
   sense; for things at hand would prevail with us, if things to come were
   not considerably greater.

   Use 1. Do we mind earthly things or heavenly? A man may speak slightly
   of earthly things, yet these possess our hearts and govern all our
   choices; for we speak from our convictions, but live by our
   inclinations; and it is more easy to tip our tongues than change our
   hearts. A man may be earthly-minded yet profess the belief, hope, and
   desire of another world; as the Israelites gladly would have Canaan,
   yet were loath to part with the garlic and onions of Egypt, or run the
   hazard of the wilderness. A man may be earthly-minded though he have
   some good affections to religion, but he hath greater and stronger to
   other things. The business is, which hath the mastery, and can check
   and control the other? A man may love the world who doth not use ill
   means to get it; but if his heart be set upon it as his portion, he is
   earthly-minded. You do not use unlawful means to be rich; but are you
   not discontented because riches flow not in upon you? You covet not
   what is unjust, but do, not you crave what is superfluous? You do not
   snatch at what is another's, but do you well improve your own? Men sin
   in not giving what they should, as well as in getting what they should
   not. You are not ravenous, yet is not the gain of wealth more sweet to
   you than that of grace, and your desires after earthly things far
   greater than after God, Christ, and heaven? You say you are only good
   husbands; but while you are good husbands, are you not bad christians,
   neglecting religion to follow the world, scraping all you can, but
   doing little or nothing for God? In short, if you would not mind
   earthly things--

   1. Do not fix them as your scope: 1 Tim. vi. 9, They that will be rich
   fall into temptation and a snare,' so as to be wholly intent upon get
   ting wealth. Not he that is, but he that will be rich.' The devil hath
   you upon the hip when you resolve to make that your scope, care, and
   work. Be sure the world be not your scope, but the pleasing, and
   glorifying, and enjoying of God: Ps. xxvii. 4, One thing have I desired
   of the Lord, that will I seek after, that I may dwell in the house of
   the Lord all the days of my life, to behold the beauty of the Lord, and
   to inquire in his temple;' Ps. lxxiii. 25, Whom have I in heaven but
   thee? and there is none upon earth that I desire besides thee.'

   2. Let not this be your great work and business: Mat. vi. 24, No man
   can serve two masters: for either he will hate the one, and love the
   other, or else he will hold to the one, and despise the other. Ye
   cannot serve God and mammon;' Prov. xxiii. 4, Labour not to be rich;'
   that is, so as to jostle out other business which is more necessary. It
   is worldly things that thrust out heavenly meditations, and worldly
   business that straitens God's interest in your hearts and families, in
   praying and instructing your families, so that family prayers are none
   or cursorily slubbered over, they having other things to mind. The
   business of the world is not your principal business; it may take up
   more time, but should not take up more of your hearts. They must have
   the world, come what will come of their immortal souls. Think often of
   your great necessities, to get a sinful condemned soul acquitted, a
   guilty conscience eased, a naughty heart changed, a disordered life
   reformed, a title to heaven assured: 2 Peter iii. 14, Seeing that ye
   look for such things, be diligent, that ye may be found of him in
   peace, without spot, and blameless.'

   3. Let not earthly things be your great delight; that in the want of
   them you be not overtroubled, or in the enjoyment of them overpleased:
   1 Cor. vii. 29, 30, But this I say, brethren, the time is short: it
   remaineth, that both they that have wives be as though they had none,
   and they that weep as though they wept not, and they that rejoice as
   though they rejoiced not; 1 Phil. iv. 12, I know both how to be abased,
   and I know how to abound; everywhere and in all things I am instructed,
   both to be full and to be hungry, both to abound and to suffer need;'
   Ps. lxii. 10, Trust not in oppression, and become not vain in robbery;
   if riches increase, set not your heart upon them.'

   4. When your estate is yet to be made or gotten, let your desires be
   modest. When men have enough already, they would have more. As a river,
   the greater it groweth by receiving in little brooks, the wider and
   deeper it weareth the channel; so outward things, the more they are
   increased, the more men enlarge their desires; they would be a little
   higher in the world, a little better accommodated; and when they have
   that, then they must have a little more, and so seize upon all things
   within their grasp: Isa. v. 8, Woe unto them that join house to house,
   that lay field to field, till there be no place, that they may be
   placed alone in the midst of the earth;' and so the lust groweth with
   the possession. Earthly-mindedness is a fire that increaseth, the more
   wood you put thereon: Eccles. v. 10, He that loveth silver shall not be
   satisfied with silver; nor he that loveth abundance, with increase.'
   Therefore we must be content with such things as we have: Heb. xiii. 5,
   Let your conversation be without covetousness, and be content with such
   things as ye have.' We must bring our minds to our estate, rather than
   our estate to our minds, or else we shall never be content hereafter.
   Estate will not do it, if grace do not do it. The way is not to
   increase our substance, but moderate our desires.

   5. Moderate your cares about these things: Mat. vi. 25, Take no thought
   for your life, what ye shall eat, or what ye shall drink; nor yet for
   your bodies, what ye shall put on.' Trust yourselves with God; consider
   his general providence to all creatures: ver. 26, Behold the fowls of
   the air, for they sow not, neither do they reap, nor gather into barns,
   yet your heavenly Father feedeth them.' And consider his particular
   providence as a father: ver. 32, Your heavenly Father knoweth that ye
   have need of all these things.' So Phil. iv. 5, 6, Let your moderation
   be known unto all men: the Lord is at hand. Be careful for nothing; but
   in everything by prayer and supplication, with thanksgiving, let your
   requests be made known unto God;' 1 Peter v. 7, Casting all your care
   upon him, for he careth for you.' Be careful of your duty, how to
   manage your affairs most innocently, both in your general and
   particular calling; but be not careful about events, be not anxious
   about the issue, which is God's part to determine. When you have done
   your duty, you should not be further careful about it. God knoweth what
   is best for you, and how much of worldly prosperity you are fit to
   enjoy, and to Lim must the whole business be committed.

   6. Look to yourselves. In using an estate we bewray our earthly
   mindedness when the world is used more for the service and pleasure of
   the flesh than the honour of God. It is used for the service of the
   flesh when all our end is to live in pomp and pleasure, or that we and
   ours may be great in the world. It is used for God when they are
   instruments of piety and charity, to serve the Lord, and benefit
   others, and to do good, and further our own salvation. The scripture
   speaketh much of the use: Luke xii. 21, So is he that layeth up
   treasure for himself, and is not rich towards God;' Luke xvi. 9, Make
   to yourselves friends of the mammon of unrighteousness, that when ye
   fail, they may receive you into everlasting habitations;' Eph. iv. 28,
   Let him that stole, steal no more; but rather let him labour, working
   with his hands the thing which is good, that he may have to give to him
   that needeth.'

   7. Be willing to resign them up to Christ, when the enjoyment of them
   is inconsistent with your fidelity to him. Be not unwilling to let go
   all your earthly conveniences, at least to hazard them for Christ: Luke
   xiv. 33, Whosoever he be of you that forsaketh not all that he hath, he
   cannot be my disciple.' We esteem them too much when we prefer them
   before Christ and our salvation, or strain conscience for the world's
   sake, or betray our peace, or wound our souls, rather than endure
   anything when God calleth us thereunto. If we will lose nothing for
   Christ, and upon the hopes of the other world, we can expect nothing
   from him.

   Use 2. To dissuade us from earthly-mindedness.

   To this end consider--

   1. You must shortly die and come to your account, and according to the
   account you give, and the preparation you have made, you must live in
   endless joy or misery. When we come to die, it is not the possession,
   but the use, will comfort us. We can carry nothing with us into the
   other world but the comfort of a good conscience: Eccles. v. 15, As he
   came forth of his mother's womb, naked shall he return to go as he
   came, and shall take nothing of his labour, which he may carry away in
   his hand.' A worldly, wealthy man, when he has made his will, and left
   all his estate, to such a son such an inheritance, to such a daughter
   such a portion, to such a friend such a legacy, what hath the poor man
   left for himself? If he hath not grace, what hath he left to carry with
   him but the anguish and misery of a guilty conscience, and the
   expectation of worse to come? Oh, poor miserable creature! when he must
   bid good-night to all the world, and all things take their leave of
   him, what a sorry comfort will that be that he hath, once gotten great
   things, and possessed great things here in the world! But if he hath
   used it well, his works follow him.

   2. Consider the danger of abundance. An estate may be too great for us
   to manage, as Saul's armour for David, 1 Sam. xvii. 39. It is harder to
   go to heaven: Mat. xix. 24, It is easier for a camel to go through the
   eye of a needle, than for a rich man to enter into the kingdom of God.'
   A moderate condition of life is freest from ensnaring temptations.
   Abundance of all things without any want disposeth to a forgetfulness
   of God. Greater estates expose men to greater troubles and cares:
   Eccles. v. 11, 12, When goods increase, they are increased that eat
   them: and what good is there to the owners thereof, saving the
   beholding of them with their eyes? The sleep of a labouring man is
   sweet, whether he eat little or much; but the abundance of the rich
   will not suffer him to sleep.' But chiefly our account is greater: Luke
   xvi. 2, Give an account of thy stewardship, for thou mayest be no
   longer steward.' Compared with Luke xii. 48, Unto whomsoever much is
   given, of him shall much be required.' They must give an account for
   more opportunities of doing good; they have a greater reckoning to
   make.

   3. See by faith those sure, great, and glorious things which are
   infinitely more worthy your love and labour. The soul is never cured
   but by diversion. Nothing doth so powerfully quench our carnal
   pleasures, or inclination to earthly things, as a desire of, or a
   delight in, higher and better things: Col. iii. 2, Set your affections
   on things above, not on things on the earth.' These things are in two
   contrary balances; the mote the heart is given to the one, the other
   gets the less. Moses, Heb. xi. 25, chose rather to suffer affliction
   with the people of God, than to enjoy the pleasures of sin for a
   season.'

   4. Think often of your great necessities: Luke x. 42, One thing is
   needful, and Mary hath chosen that good part which shall not be taken
   away from her.'

   5. Keep a daily jealousy of yourselves. It is a great part of your
   religion to be unspotted from the world,' James i. 27. This will never
   be without watchfulness, these things do so soon taint us; therefore
   see how you improve all for God and to eternal ends. Take account often
   whither the course of your life tendeth, whether to the world or to God
   and heaven. Because we are not watchful over ourselves, the holy and
   jealous God watcheth over us, and preventeth our doting on the world by
   sharp afflictions.

   6. Pray often that God would sanctify the labours of your calling, and
   the enjoyments of the world: 1 Tim. iv. 4, 5, Every creature of God is
   good, and nothing to be refused, if it be received with thanks giving;
   for it is sanctified by the word of God and prayer.' Prayer blesseth
   all our enjoyments to us.
     __________________________________________________________________

SERMON XV.

   For our conversation is in heaven.--Phil. iii. 20.

   HERE is the opposite carriage of sound believers, and the reason of it.
   The false christians minded earthly things, and the true christians had
   their conversation in heaven. The people of God and the people of the
   world are of divers, dispositions; the one are under the power and
   influence of the wisdom of the flesh, and the other are under the
   government of a heavenly mind. The natural life in them is overruled by
   grace. Now our way should be with the wise above; not with the worldly
   wise who mind earthly things, but with the godly wise whose
   conversation is in heaven.

   The word poli'teuma, which we translate conversation,' noteth our
   manner of living as burghers and citizens, not of earth, but of heaven;
   that is the city where we are free, and have the right of citizens,
   though we dwell on earth. Many that dwelt out of the city of Rome had
   the jus civitatis Romanae, the privileges of the city of Borne
   belonging to them; as the privilege of being a free man of Rome
   belonged to one that lived in Judea: Acts xxii. 28, And the chief
   captain answered, With a great sum obtained I this freedom. And Paul
   said, I was free born.' So we, though we are not in heaven, yet carry
   ourselves as belonging to heaven.

   Doct. That a good christian should behave himself as a denizen of the
   heavenly city. I shall show you--(1.) What it is; (2.) Why.

   I. What. I will open that in these considerations--

   1. That heaven is a city. A city is taken for three things--

   [1.] A place fit for a comfortable and safe habitation.

   [2.] For a political society and community living in that place, or at
   least belonging to it.

   [3.] For the condition and estate belonging to that place and
   community. All these respects are proper here.

   [1.] A city is put for a place or habitation, consisting of many
   houses; for multitudes and vicinity of buildings make a city in this
   sense. So is heaven a city, a place fitted and furnished from the
   creation of the world to be the habitation of the blessed; and so it is
   called a city which hath foundations,' Heb. xii. 10, because it
   standeth on the eternal love of God, Mat. xxv. 34, the everlasting
   merit of Christ, Heb. ix. 12, and his unchangeable covenant: 1 Peter i.
   15, The word of God endureth for ever, and this is the word which by
   the gospel is preached unto you.' The best things in the world stand
   upon an earthly foundation, which soon mouldereth away and faileth. We
   and all things about us are subject to great uncertainties. If a man be
   but two or three years absent from an earthly city, he will see a new
   face of things when he cometh again, all things are altered and changed
   from what he left them; but in heaven there is the same face of things
   to all eternity. Here we have no me'nousan po'lin, no abiding city,'
   Heb. xii. 14. Again, this city is said to be prepared for us,' Heb. xi.
   16. It is fitted by the goodness and love of God. He had not done
   enough to answer his love in the covenant if he had not prepared a
   better place than the world to be the mansion and residence of his
   people. To be a God to any is to be an infinite and eternal benefactor.
   Our Saviour proveth the resurrection from these words, I am the God of
   Abraham, and the God of Isaac, and the God of Jacob. God is not the God
   of the dead, but of the living,' Mat. xxii. 32.

   [2.] Sometimes it is taken for a political society and community, or a
   corporation under one magistracy or governing power, and ruled by the
   same laws, and enjoying the same common privileges and immunities. So
   it is said, Eph. ii. 19, Ye are no more strangers and foreigners, but
   fellow-citizens with the saints, and of the household of God;' Heb.
   xii. 22, 23, Ye are come to Mount Sion, and unto the city of the living
   God, the heavenly Jerusalem, and to an innumerable company of angels,
   to the general assembly and church of the first-born, which are written
   in heaven, and to God the judge of all, and to the spirits of just men
   made perfect.' This is a part of our happiness, that we and the holy
   angels and blessed saints make up but one community that shall for ever
   serve and praise the Lord.

   [3.] It is taken for the condition and estate of those societies which
   all the members enjoy there, and the same common privileges; the estate
   is glorious and everlasting. In the city of God there are eternal
   honours, riches, and pleasures, peace, safety, full and enduring joy;
   nothing is wanting which the heart of man can desire; the estate is
   answerable to the place and company, full and perfect happiness. Well,
   then, here are all things which may be comprised in the name of a city;
   here is habitation, society, and estate. The habitation is heaven; the
   society, saints and angels; the estate, perfect peace and eternal
   happiness, none of which can be found in the world. It is true they
   that are in their pilgrimage are not admitted to the full of these
   privileges till they come home to their own city and country. We are
   not yet capable of reigning with God, and being admitted into his
   immediate presence. But though the possession of our full privileges be
   deferred, with patience we must wait for it; partly because we have a
   title by God's grant; the new covenant is the charter of this
   corporation, and it will in time bring us to heaven, as it hath done
   others before us; partly because if the time of our pilgrimage seem
   long and tedious, it will shortly expire, and then beginneth our
   everlasting rest; partly because, besides actual right to eternal life,
   we have here some first fruits of this blessed estate. That part above
   have the full possession of it, but we have the first-fruits; we have
   justification, and immunity from God's wrath and curse: Rom. viii. 33,
   Who shall lay anything to the charge of God's elect? It is God that
   justifieth.' We have adoption: Eph. i. 5, Having predestinated us to
   the adoption of children by Jesus Christ.' Sanctification: Eph. v. 25,
   26, Christ hath loved the church, and gave himself for it, that he
   might sanctify it.' Peace of conscience: Rom. v. 1, Being justified by
   faith, we have peace with God.' The use of ordinances, which may put us
   in mind, and quicken us to seek after the country to which we do
   belong. So that this is the city of God.

   2. That believers have a right to the heavenly city. By nature we are
   of another corporation, of the earthly society, not belonging to the
   holy city of God, but to the kingdom of Satan, strangers to the
   commonwealth of Israel and the city of God: Col. i. 12, 13, Who hath
   made us meet to be partakers of the inheritance of the saints in light;
   who hath delivered us from the power of darkness, and translated us
   into the kingdom of his dear Son.' It was the mercy of God to translate
   us into another state and society of men. He found us unmeet, as being
   under the curse and power of Satan, dead in trespasses and sins; hut he
   drew us out of this corrupt estate, changing our hearts, and pardoning
   our sins, and by a strong hand rescuing us from the power of the devil,
   that he might put us under the blessed government of Christ; and then
   we are no more strangers and foreigners, but fellow-citizens with the
   saints, and of the household of God,' Eph. ii. 19; and Heb. xii. 22, We
   are now come to the city of the living God.' While we are in the way,
   as soon as converted, upon our sincere faith in Christ we are admitted
   and incorporated into this blessed city. Not only at last in the close
   of our days, but now when our hearts are turned to the Lord: Eph. ii.
   6, He hath made us sit together with him in heavenly places in Christ
   Jesus.' We have a right, though not full possession. Christ is entered,
   and sat down as head of all the faithful.

   3. Being made burgesses of heaven, our manner of living must be
   suitable; partly because it is the wisdom of God to place all things in
   their proper places. As in nature, so in a way of grace; light bodies
   are uppermost and heavy bodies below; so also in a way of grace.
   Sometimes we read that heaven and glory is prepared for us, Mat. xxv.
   34; and sometimes that we are prepared for heaven and glory; Rom. ix.
   23, Vessels of mercy which he hath afore prepared unto glory.' There
   must be a suitableness between the receiver and the thing received, and
   therefore we must be made meet for this blessed estate. From heaven we
   received our first spiritual being, and there is the final consummation
   of it, and there we must converse, and thither we must tend. And partly
   out of gratitude on our part. Our lives must suit and agree with our
   heavenly calling: 1 Thes. ii. 12, Walk worthy of God, who hath called
   you to his kingdom and glory.' We must live as those that have a
   present right, and one day shall have full possession. Shall God
   advance us to such an estate, and shall we lie grovelling in the dirt,
   as if we had not such high and blessed hopes, and slight all this mercy
   and goodness?

   4. This suitable manner of living consists partly--(1.) In the exercise
   of those graces which belong to this blessed estate; (2.) In the
   constant use of the means, whereby we may attain it; (3.) In such a
   course of living as suiteth with the properties of it.

   [1.] There are certain graces which belong to it, which are given to us
   for that end and purpose. It is an unseen felicity, and therefore
   requireth faith to believe it. It is a future felicity, and therefore
   requires hope to expect it. It is our chief felicity, and therefore
   requires love to desire it.

   (1.) We must certainly believe this blessed estate in the world to
   come. Faith is at the bottom of all, and therefore deal seriously with
   your hearts: John xi. 26, Believest thou this?' Most men here talk of
   it; take it up from the common report by a human credulity, but are not
   settled in the firm belief of it by the illumination of the Holy
   Spirit: Eph. i. 17, 18, That the Father of glory may give unto you the
   spirit of wisdom and revelation, in the knowledge of him; the eyes of
   your understanding being enlightened, that ye may know what is the
   riches of the glory of his inheritance in the saints.' This faith goeth
   before affection, and affection to heavenly things before mortification
   to earthly things: Heb. xi. 13, These all died in faith, not having
   received the promises, but having seen them afar off, and were
   persuaded of them, and embraced them, and confessed they were strangers
   and pilgrims on the earth.' Are you verily persuaded that there is
   eternity at the back of time? that God intends such great things for
   penitent believers? Surely men's boldness in sinning and coldness in.
   holy duties showeth their faith is not firm and sound. Sense telleth
   you that here is no abiding city, for we have seen the ruin of so many
   castles, palaces, cities, states, and kingdoms, which formerly
   flourished in great splendour, power, and strength, that now lie in the
   dust and do not appear. We need not tell you, you must die; graves and
   skulls show you that; but faith only can tell us there is an abiding
   city to come, and we must believe it before we can seek after it.
   Therefore can you depend upon Christ's fidelity and the truth of his
   promises for the happiness of the world to come? Why, then, if you
   believe as christians, do not live as infidels. If heaven be not a
   dream, let not your godliness be but a vain show. We have Christ's word
   for the reality of it; and for his fidelity, we may be assured that he
   would not delude us with vain hopes: John xiv. 2, In my Father's house
   are many mansions; if it were not so, I would have told you; I go to
   prepare a place for you.' Wherefore should God flatter a worm, or what
   need he to court creatures into an imaginary happiness? Surely there is
   a quiet resting-place prepared for saints in the heavens. God never
   told us of anything but it came to pass. He told the old world of a
   flood which should drown the ungodly, and that was a thing as much
   unseen as heaven and hell is by us: Heb. xi. 7, By faith, Noah, being
   warned of God of things not seen as yet, moved with fear, prepared an
   ark to the saving of his house.' Those that accepted his warning fared
   well, and others were drowned in the flood. He told the old patriarchs
   of Christ's coming in the flesh; and rather than go back from his word,
   the Son of God must come and die. God, that hath kept touch with the
   world hitherto, will not fail at last. Thus should you rouse up a
   languid and drowsy faith.

   (2.) We must look for this blessed estate by hope, which is acted by
   serious and heart-warming thoughts. A believer is not already in
   heaven, but his better part is there; his heart and mind are there, and
   he expects one day to be there glorified: Titus ii. 13, Looking for the
   blessed hope;' Jude 21, Looking for the mercy of our Lord Jesus Christ
   unto eternal life;' and here in the text, From whence we look for a
   saviour.' Surely they whose minds and thoughts are strangers to heaven
   do not live in the world as if they were in heaven. Can a man look for
   any great benefit, and not think of it? It is against the common
   experience of mankind. If you were adopted to a rich inheritance, would
   you not think of it? And do they expect such a glorious estate that
   never look up all the week long, or have such slight thoughts as rather
   damp and put out this holy fire than kindle it and keep it alive in
   you; rather shun all sober and lively thoughts of the life to come,
   lest they should awaken them out of their security, and that dull form
   of religiousness wherein they please themselves? Oh, therefore think
   often and much of that glorious estate, when you shall enjoy the
   endless sight and love of God, and live with all his blessed ones, and
   praise and serve him to all eternity. Can you travel one whole day
   toward such a city, and never think of the place you are going to? Is
   it your drift to get home, and shall home be never seriously thought
   of? Have we thoughts enough and to spare for other things, and none for
   Christ and heaven? If the carnal are delighted in minding earthly
   things, the souls of the godly should much more be heavenly. Surely if
   your conversations be in heaven, you would oftener think of it. The
   great instrument of the soul, next to sound belief, is serious
   consideration, not cursory and heartless thoughts, but such as are
   pressing, deep, and ponderous.

   (3.) Love bends our desires that way, as well as hope sendeth our
   thoughts thither. And besides looking, there must be longing; and where
   the treasure is, there will the heart be also. If you have laid up
   treasure in heaven, you will be there in heart and mind, in affection
   and thoughts: Col. iii. 2, Set your affections on things above, and not
   on things that are on earth.' That place is your home where you desire
   to be. If heaven be your home, you still groan and long to be there.
   But it is the world that is your home, and heaven a strange place, when
   you are loath to go out of the one, or get into the other. Yea,
   believers, such as love the world, they do not prize it, they do not
   love it; but they that believe it long after the enjoyment of this city
   move than for anything in the world. Have you the heart of christians,
   and love the world more than heaven? Is any happiness like the
   enjoyment of God? or do you meet with any such company upon earth as
   you shall have in heaven? Here we live mixed with hypocrites and
   unbelievers, as the wheat with the chaff, obnoxious to the calamities
   of the earthly life; and shall not all this wean us from a vain and
   vexatious world, that we may long to be at home? What is it tempts you,
   maketh your desires so cold? Is it the enjoyment of a plentiful portion
   in the world? It is a curse to be written in the earth,' Jer. xvii. 13,
   as it is our felicity and joy to have our names written in heaven,'
   Luke x. 20. Which city is best in your account, and where lieth your
   portion, in the fruition of the world or the vision of God? Ps. xvii.
   14, 15, From men which are thy hand, O Lord; from men of the world,
   which have their portion in this life, and whose bellies thou fillest
   with thy hid treasure: they are full of children, and leave the rest of
   their substance to their babes. As for me, I will behold thy face in
   righteousness; I shall be satisfied, when I awake, with thy likeness.'
   Surely it is not the partial fruition of God maketh you so loath to
   depart, for those kind of enjoyments do not divert you from God, but
   draw you to him; having a taste, you will long for more. Earth is not
   heaven when it is at best, nor can you find Mount Sion or the city of
   the living God in the wilderness. Oh, therefore, if you have any love
   to God, long for heaven, where you have most of God. Here you have his
   presence with you, but you are absent from him: 2 Cor. v. 8, We are
   willing rather to be absent from the body, that we may be present with
   the Lord.'

   [2.] In the constant use of the means whereby we may attain it. There
   is no coming to the end of the journey but by the way, nor obtaining
   the happiness but by the means. The great difficulty of a christian
   lieth not so much in a respect to the end as to the means. There is
   some difficulty about the end, to convince men of an unseen felicity,
   that they may believe it and accept it as their happiness, look and
   long for it as such a happiness doth require. But we have a quick ear
   for offers of happiness, whilst usually we snuff at the conditions of
   duty and obedience as troublesome. Paul had a great desire of the
   happiness