Thirdly, In the sight and dispensation of the glorious righteousness of Christ, we come yet to see a further glory shining on us, and still in the gospel; so in the 4th and 6th verses of the next chapter, 2 Cor. iv. For the gospel gives the light of the knowledge of the glory of God in the face of Jesus Christ;' that is, through the righteousness of Christ we come to see the glorious sunshine of the favour of God, the light of his countenance lift up upon us. For when Moses would see his glory, the Lord proclaimed only this, Exod. xxxiv. 6, The Lord merciful and gracious.' And as he is the Father of glory,' Eph. i. 17, so his mercy is the riches of his glory,' Rom. ix. 23, and Ps. xc. 14, 15, 16. The church, praying for mercy and favour, says, 'Let thy glory be on thy servants;' and therefore is not this a glorious gospel, that reveals this to a man also, that God graciously accepteth us in the beloved?

Fourthly, The beholding thus the glory of Christ, viz., his righteousness in the gospel, it changeth us into the same image, from glory to glory, verse the last of the third chapter; that is, makes grace in us, which is truly glorious, and therefore, Ps. xlv., the church is said to be all glorious within, Eph. v. 26, 27, 'He sanctifies his church, that he might present it a glorious church.' Justification not only makes us glorious, but sanctification also, and this is dispensed by the gospel, for that sanctifies us to the end of the world, John xvii. 17, and is the glass we are changed by.

Nay, fifthly, The very light itself whereby we do behold these things in the gospel, and are thus changed, is glorious, 1 Pet. ii. 9, 'We are called of darkness to a marvellous light.' And the joy that ariseth out of beholding Christ's righteousness as ours, and God's favour, it is 'joy unspeakable and glorious,' 1 Pet. i. 8.

And last of all, It gives us certain hope of a further glory yet to be revealed, as the text hath it, and verse 17 of the 4th chapter, an eternal weight of glory. All the glory of this world it bears no weight, zevn dóža, empty, frothy glory, as the apostle calls it, but this is an exceeding weight of glory, which if all that glorious lustre men doat on so, were weighed, it would be but as a dust balanced against it; so weighty as flesh and blood, that is, the infirmity of man's nature, if not changed and made capable, could not subsist under it, 1 Cor. xv. 50.

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And all the glory here is a fading glory, but that is eternal, 1 Pet. i. 24, All flesh is grass, and all the glory of man as the flower of grass; the grass withers, and the flower falleth away,' but the glory of this estate fades not, ver. 4, but is a flower always green. And the reason is, because the glory of things is one thing, and the things another, the grass one thing, and the flower another, and therefore the glory fades and is clean gone, when yet the things remain. But glory is de essentia to the things above, the very essence of them is glory itself, and so called; and therefore, whilst the things remain (as they do for ever), their glory doth. And is not this a glorious gospel?

Uses.

Use First, If the gospel and the riches of it be thus great, then buy it, Prov. xxiii. 23, Buy the truth, and sell it not;' he names no price, for you are not like to lose by it, cost what it will. This place* hath been the greatest mart of truth, and of the mystery of the gospel, that I know under heaven. Wisdom hath as it were cried all her wares at this great cross. This truth has been purchased for you, and that dearly; it cost the blood *Cambridge, as appears afterwards.-ED.

of many martyrs to derive it to you, the sweat of many preachers, the prayers of many saints, and cost God the riches of his patience to see it contemned. Buy it therefore at any rate.

Especially you who are scholars, you come hither and live under those, read those who are wholesale men,* and you should, whilst you are here, treasure up as much and as many precious truths as you can, and grace withal to vent by retail in the country, when you are sent abroad.

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First, Inquire and learn where these treasures are to be had, even in the Scriptures. The merchant who knew the pearl, was fain to buy the field; Timothy, from a child had known the Scriptures, and so should you do, 'they are able to make a man wise unto salvation, and make the man of God perfect.' As the books of nature, when thoroughly known, make a perfect physician for the body, so doth this a perfect divine. Search the Scriptures,' says Christ, for they speak of me.' As Christ is the treasury of all knowledge, so the Scriptures are of Christ. These treasures lie scattered in all the veins of the prophets and apostles; dig for them as for silver, take pains and travel to understand them, as Dan. xii. 4, when he was bidden to seal up his prophecy in the letter, Many shall run to and fro, and knowledge shall be increased.' That is, by doing as merchants do, travelling from place to place, comparing one with another, knowledge will be increased.

Secondly, Go to the markets and warehouses of those who have laid in or discovered much of this treasure; that is, use the help of godly men's writings and conferences. The angels do learn of the church, and why not we? Even Paul desires to see them at Rome, that he might be comforted by their mutual faith.

Therefore exchange, and truck one with another to that end. Christ hath given several gifts to perfect his body in knowledge, Eph. iv. 12.

The knowledge of any one man is imperfect, some have more skill in one point, and some in another, and so in several ages several truths have been delivered and revealed, Heb. i. 1, mohuusgas, by fragments and by pieces, and therefore use the help of all. None of us are as Paul, to whom nothing can be added.†

Thirdly, Go to him above all who hath the key of knowledge, Jesus Christ, Rev. iii. 7, pray to him. In 1 Peter i. 10, they searched and inquired,' that is, they studied and prayed; use both. And so the apostles did spend the time in both, Acts i.

Fourthly, Highly prize and esteem every truth. If a fool hath a price in his hand, he hath no heart to use it, Prov. xvii. 16, because he esteems it not. Count all dross and dung for the excellent knowledge of Christ, doat not on human learning too much, lest it spoil and rob you of this.

Fifthly, Exchange all for it, sell all for it, sell all that you have for it, your sins; no saving truths can be yours whilst sin is yours, John xvii. 17; 1 Peter i. 22, they purified their souls by obeying the truth;' for if you receive the truth as you ought, it will cast out all. Especially lay down pride of parts, Ps. xxv. 12, he will teach the humble his secrets, he will not teach proud scholars. God will not deal nor trade with a wicked man, 1 Tim. vi. 4; men being corrupt of dispositions, are destitute therefore of the truth.

Sixthly, Carry all home, and make them your own. It is not your own

That is, who supply the students with that stock of truth, which they are afterwards to dispense to their congregations.—ED.

↑ Gal. ii. 6.--ED.

whilst it is in your brains, as no more meat is your own but what you eat; Let it be the ingrafted word,' James i. 21. Be you evangelised.

Use Second, If the gospel be so precious, sell it not, for you can never get the full worth of it; Buy the truth,' saith Solomon, Prov. xxiii. 23, ‘and sell it not,' that is, part not with it at any hand. And this know for your encouragement, that God takes it not away from any man or nation, until they willingly part with it or put it away; for why else doth he bid them not sell it? His meaning is, if you do not, I will never deprive you of it. To this purpose is the example of Esau brought, Heb. xii. 16. For, speaking of this rich grace offered in the gospel, he bids them take heed that there be no profane person, as Esau was, that sold his birthright. That look, as God would not have deprived Esau of the blessing unless he had freely sold it, Jonah ii. 8, Job xxxiii. 26, so nor them of the precious gospel.

And he adds this, to enforce this exhortation the more, that a man must not think to receive it when he will; afterwards he would have inherited the blessing, sought it with tears, but could not, ver. 17. And as he takes it not from a particular man, so neither from a nation.

In Acts xiii. 46, the church of the Jews had been the ancient pillar of truth, and market for the gospel; God had new precious wares to be vented, which had lain hid from all eternity, as this text shews. See what Paul and Barnabas say, who were his factors to trade for him; it is necessary they should first be spoken to you.' It is strange, it was necessary,' for God's custom is not to offer his precious wares to new customers till the old had refused them. But now, says he, you shew yourselves unworthy; 'Lo, now we turn to the Gentiles;' we will go seek chapmen all the world over, rather than you shall have the offer of them any more. And as in an estate of land wherein three have a right, until all give over, it is not sold, so in this kingdom there are three, there are magistrates, ministers, people. If either of these do what they can to keep it, it is not sold. Therefore to these three doth God look, Jer. v. 1: to the magistrates, to see if that there were a man that sought truth; secondly, to the common people, who know not the law; and last of all, to the prophets and priests; and when all conspired, then what shall you do in the end thereof?' And if the truth be thus rich and precious, let me speak freely to you. Let the market stand open, take heed how you prohibit any truth to be sold in your markets; but let the word run and be glorified, and let wisdom cry all her wares. If every truth be thus precious, is it not an impoverishing of the kingdom to hinder the traffic of any? Nay, is it not a hindering the king's custom? Revenues of God's glory ariseth out of the custom of these wares. Those times are in a great degree of selling away these truths, that cannot endure (as Paul speaks, 2 Tim. iv. 3, 4) wholesome doctrine.

Secondly, Take heed of suffering falsehood to be sold for truth. Rev. ii. 20, one of the churches is blamed for suffering Jezebel to teach and to seduce Christ's servants. If we do so, we shall have popery bought for truth, Arminianism for truth, and so by degrees sell away that blessed inheritance which our forefathers left us; as heirs do sell away their lands, first one lordship and then another, piece by piece, till all be gone; and so our silver by little and little becomes dross, as Isaiah speaks, chap. i. 22. This will provoke God (if anything) to sell you into your enemies' hands for nought, Ps. xliv. 12.

Qu.' danger?'-ED.

But, thirdly, if it be thus precious, hold it fast,' as Paul speaks to Titus, chap. i. 9, hold fast the faithful word.' The word signifies to hold against contrary pulling it away, ȧvrexóμevo. If a man would not sell the inheritance left him, much less would he suffer it to be taken from him. Suppose it be but a trifle, yet men in a case of right will spend their estates to hold their own, though the suit will not bear its own charges. But when you contend for the truth once given, as the apostle Jude exhorts, you labour to preserve not your own only, but God's right. It is not about a trifle, but for that which Christ once spent his blood; and it is the faithful word,' as the apostle calls it, a cause that will stick to you, and maintain itself, be sure to overcome; and not bear its own charges only, but brings a crown with it, 2 Tim. iv. 7, 8, I have fought the good fight, I have kept the faith, henceforth a crown is laid up for me.' Christ did witness so before Pontius Pilate, 1 Tim vi. 13.

And, last of all, if it be thus rich as well as precious, let it dwell richly in you,' hovore, as the word is, Col. iii. 16. Give it not poor but rich entertainment, as you would do a rich kinsman who means to make you his heir, and estate you in all his riches.

And to that end, labour to grow rich in the knowledge of it, and speech of it, as Paul speaks, 1 Cor. i. 5, that you may be enriched in all knowledge, and in all utterance,' or speech about it, as men labour to know what they are worth, and love to talk of it.

Bestow riches of assurance on it, as Col. ii. 2, that you may have the riches of full assurance of understanding;' and James ii. 5, to be rich in faith.' Trust in him, as men that are rich use to do in their riches, Prov. x. 15. And though their riches be uncertain, and not able to do what they expect, yet this is profitable for all things, having so many rich promises made for you to rely upon.

Bestow riches of obedience on it, endeavouring to grow rich in good works,' as the apostle speaks, 1 Tim. vi. 18. Spend the most precious of your time and thoughts upon it.

Uses of that doctrine,-the glory of the gospel.

First, For trial; whether a man hath savingly received it or no. For if it be thus glorious, then they are still blinded to destruction that see it not in the glory of it. This is the direct consequence of the apostle himself in 2 Cor. iv. 4. For he having discoursed of that rich and excellent glory which it reveals, then, says he, those that have lived so long under the preaching of it are 'lost,' into whose hearts the light of this glorious gospel hath not shined. And certainly, saith he, the god of this world hath blinded their eyes,' that is, the devil,-by varnishing over the vain glittering scheme and gloss of the things of this world, as he did to Christ, Mat. iv. 8, dazzles them so, that they see no more glory in the things which the gospel reveals, than blind men do. The fault must certainly be in men's eyes; for this glorious gospel, wherever it shines, is as the sun in itself, it is primum visibile.

Blind men are never the better for the sun. Though they may have eyes to see the things the gospel propounds, yet not the glory, the worth, and excellency of them, so as to be intimately and deeply affected with them; as to be content to leave house, lands, father, and wife, for the gospel's sake, as Christ speaks, Mark x. 29, that is, to enjoy those things you hear spoken of in the gospel.

And this is that which Christ expressly, out of Isaiah, speaks of the blind pharisees, to whom the glory of Christ was preached in the gospel, John xii. 40, 41. For, says he, Isaiah seeing that his glory spoke this of them, 'that God had blinded their eyes, &c., that they should not see;' that is, not see that glory of Christ as preached to them, so as Isaiah saw it, and all saints, to be humbled and converted by it.

Examine yourselves therefore. You go up and down in the world here, and you view daily the riches of it, and the pleasures of it, the beauty, the credit, the glory of it. And from viewing these things, you often come here to the word, which as a glass that the sun shines in reveals Christ to you, the necessity, the worth of his Spirit, righteousness, and graces, which are laid open to your view daily. Now seriously tell me, or rather thy own heart, in which of these dost thou see most glory, by which art thou most imtimately allured ? Shall I tell thee? If ever thou hadst savingly seen the glory of the things of the gospel, all the excellencies of the world would seem no excellencies. When thou goest from the church again into the world, the devil's varnish would melt off, as women's paint doth against the sun; and as candles burn dim and wan when set against the sun, so these. The things thou didst account most glorious before thy eyes were opened, would seem to have no glory in comparison of this glory, as the apostle speaks of the law, 2 Cor. iii. 10, of this glory that so excelleth, excellens sensibile destruit sensum. It would put out the carnal eye quite and clean. This you may see, Isa. xl. 5, 6, where the Holy Ghost speaks expressly of the preaching the gospel by John the Baptist, whom in the third verse he calls thevoice of a crier;' and Peter applies the place to the preaching of the gospel, 1 Pet. i. 25. Now (says he, ver. 5) the glory of the Lord Christ should thereby be revealed, and so revealed, that all flesh should see it, that is, many believers both of Jews and Gentiles, for so all flesh' is taken also, Ps. lxv. 2. See it namely in this mirror and glass, 2 Cor. iii. 18, and what is the effect of it? Why, all flesh is grass,' and the goodliness or glory thereof, as Peter calls it, as the flower of the field.' And in their eyes now, that have seen the superexcellent glory,' it withers and fades; all the glory of the world appears like withered flowers, for the Spirit of the Lord, which reveals this glory in the gospel, blasts, blows upon them all, so as they lose their gloss and esteem in men's hearts; they can never doat on them again as before.

What is learning, thinks the poor soul, in comparison of grace? What is all the world to the righteousness of Christ? And then all the glowworm righteousness of a man's self, which civil men glory in, so vanisheth, which once shined in the dark, so when this sun ariseth. So it did with Paul, Philip. iii. Then, however a man thought of himself before, as thinking he had many excellencies in him, yet having seen this glory, he falls down, as Isaiah did in like case, Isa. vi. 5, I am undone,' I am unclean, a vile wretch, that deserves undoing and destruction.

Secondly, If it be thus glorious, see if thou art able to behold the glory of it, comfortably and joyfully, without winking. This is another consectary* may be had out of this 2 Cor. iii. 18, where the apostle brings all believers to the same trial that the eagle doth her young ones; for as she brings them to the sun, and if they be able to behold it without dazzling or winking, then she accounts them of a right breed; now, so doth the apostle bring all believers to the glory of the Lord,' shining in the mirror

of the gospel (and we all,' says he, ' with open face behold the glory of

That is, conclusion' or 'consequence.'-ED.