A SERMON, &c. 2 COR. v. 20. Now then we are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled unto God. IT T is appointed unto all men once to die, and after that come to judgment, saith the author to the Hebrews. Two sad necessities to sinful man. This last, nature's light discovers not; but the other, though it be seldom deep in our thoughts, is almost always before our eyes: and though few seriously remember it, yet none can be ignorant of it. Against this known and universal evil, the chief of heathen moralists, the stoics, have much endeavoured to arm themselves; and others have bent the strength of their wits to master the fear of death, and have made themselves and some of their hearers conquerors in imagination: but when the king of terrors really appeared, he dashed their stout resolutions, and turned all their big words and looks into appalment. And the truth is, there are no reasonings in the world able to argue a man into a willingness to part with a present being, without some hopes at least of one more happy; nor will any contentedly dislodge, though they dwell never so meanly, except upon terms of changing for the better. The christian then (not nominal, but truly such) is the only man that can look death immediately in the face; for he knows assuredly that he shall remove to a house not made with hands, eternal in the heavens. This discourse beginning this chapter, occasioned by the end of the former, continues to the 12th verse, where the apostle subjoins an apology for his high and confident manner of speaking; which apology serves likewise for a very pertinent reentry to the main discourse of the former chapter, concerning the worth and work of the ministry. But because of the apostle's frequent, yet seasonable digressions, proleptic and exegetic, divers may model the analysis after divers manners. To take then the discourse as it lies here together, abstract from precedent and consequent, I think (with submission) it may be divided into these two heads : First, The apostle's resolution for death. Secondly, His course and manner of life; each supported with their proper grounds or reasons: the former to verse 9, the other to the end of the chapter. The resolution is so strong, that he expresses it by the words of earnest desiring and groaning; and this resolution for death, springs from his assurance of life after death: We know that if our earthly house of this tabernacle were dissolved, we have a building of God, not made with hands, eternal in the heavens. He speaks in his own and his colleagues names: and the whole matter of both is set forth by an elegant continued metaphor. Both the desire, and assurance causing it is illustrated by their chief cause, verse 5. Now he that hath wrought us for the self same thing is God; who also hath given unto us the carnest of the Spirit. Both in his gracious purpose for this, hath he made us, and in a pledge of performance he hath given us earnest, even his Spirit. Then by their subordinate cause, faith, verse 7. For we walk by faith, not by sights His course and purpose; for he both signifieth what he doth, and how he intends to continue to do. His course and purpose of life is, in general, to walk acceptably in this absence from the Lord, ver. 9. And in particular walking diligently and faithfully in the ministry, ver. 11. 18. One reason of this course and purpose is implied in that illative (AIO) which knits this part with the former. And indeed a good frame of life, hath a most necessary connection with a strong resolution for death, and assurance of life eternal; and they mutually cause one another. That a pious life gives strength against death, and hope of eternal life, none will deny nor is it less true, that that assurance animates and stirs up to obedience; so far is it from causing sloth, that it is the only spur to acceptable walking, We are confident, saith he, ver. 8, wherefore we labour to be accepted. ver. 9. This purpose is farther backed with a double reason, viz. of two pious affections: the one of fear, ver. 11. the other of love, ver. 14. That of fear, arising from the consideration of the judgment seat of Christ; that of love from the thoughts of his death, ver. 14. For that love of God constraineth us, because we thus judge, that if one died for all, then were all dead. And he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again. These are the reasons that stir this eminent apostle to a study of acceptable walking in all things, particularly in his especial calling, the ministry of reconciliation. Approving himself therein to his God, and as much as may be to the consciences of the people; saying and doing all things with intention of his glory and their good; free from vainglory; not speaking for himself, nor living to him self; but to him that died for him, and rose again. Not possessed with carnal respects touching himself or others; no, nor entertaining carnal considera up |