SEKMON XVIIL
Knoioing, tlierefore, the terror of the Lord, roe 'persuade men ; hut ive are made manifest unto God, and I trust also are made mani- fest in your consciences — 2 Cor. v. 11.
The apostle is giving an account of his sincerity, zeal, and faithfulness in his ministry. Three things moved him to it ; hope, fear and love. Here he asserteth the influence of the second principle. In the words take notice of two things.
1. The motive and reason of his fidelity in his ministry, hnowiTig, therefore, the terror of the Lord, we persuade men.
2. The witnesses to whom he appealeth for the proof of his fidelity and diligence, — (1.) God the searcher of hearts ; (2.) The consciences of his auditors, who had felt the benefit and force of the word.
[1.] To God, as the supreme witness, approver, and judge; hut lue are made manifest unto God, he seeth our principles and aims, and with what hearts we go about our woi'k.
[2.] To the Corinthians as secondary witnesses ; and I trust also are made manifest in your consciences. He was confident that he had a witness of his sincerity and uprightness in their consciences. The greatest approbation that we can have from men, is to have an appro- bation in their consciences. Mark the order ; our first desire should be to approve ourselves to God, who is our judge, and then to nien; and in doing that, to approve ourselves to their consciences, which is the faculty which is most apt to take God's part, rather than to their humours, that we may gain their respect and applause ; next to God the testimony of conscience, next to our own conscience the consciences
of others,
1. I begin with the motive and reason of his fidelity : knowing the terror of the Lord we persuade men, top ^o^ov tov Kvpiov — the Vulgar, timorem Domini, knowing the fear of the Lord ; Erasmus, Beza and our translation, terrorem Domini; Grotius, according to the former reading, knowing the fear of the Lord, i.e., the true way of religion.
Vee. 11.] SEKMOXS UPON 2 CORINTHIANS V. 91
we persuade men to embrace it. Kather, the apostle understandeth. the terror of this judp:ment ; being certain that these things are so, and that such a terrible judgment of Christ will come, Ave persuade men to become christiaus. or to live as such as shall speed well then, when others shall be destroyed. He saith plurally, ireidofxev, we per- suade, as comprising his colleagues, suppose Timotheus and Sylvanus; he and they persuaded men to embrace the faith, and to live as those who are to be judged. For it is to be looked upon,
[1.] As an argument and motive to persuade himself, and his colleagues, to sincerity in their ministry, who were to give an account of their dispensation.
[2.] As an argument and motive to the people for their obedience to the faith.
Doct. That the certain knowledge of the terrible judgment of God should move us to persuade, and you that hear to be persuaded, to a careful and serious preparation for it. In managing which point,
1. I shall consider the object. Here is terror or matter of fear offered in the judgment mentioned.
2. The subject, or persons fearing — Paul and his colleagues, together with all the parties who are to be judged.
3. The means. How this fear cometli to be raised in us, or to work on us : ' Knowing.'
4. The effect. Here is persuasion grounded thereon ; ' Knowing the terror of the Lord, we persuade men.'
First, That there is terror, and matter of fear offered in the day of judgment, upon several accounts.
1. As it is an impartial judgment, that shall pass upon all, heathens, christians, apostles, ministers, private persons. This ground is urged, 1 Pet. i. 17, ' If ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear.' Those who take the Lord to be their father, and them- selves for his children, must consider him also as an exact and an impartial judge of all their actions ; and therefore with the more care and solicitude carry on the work of holiness. What is respecting or accepting persons in the judgment? It is to esteem one person rather than another for outward advantages, not regarding the merits of the cause which cometli to discussion and trial, as in man's courts, when men are spared for their greatness, dignity, or worldly pre-eminence. But what person may God be supposed to respect, or accept in judgment ? Surely none can be so irrational as to think the great or rich can have any pretension to his favour, or merciful dealing, rather than others. No ; noble or ignoble, poor or rich. jDrince or beggar, they all stand upon the same level before God. Well then, the persons who may be supposed to presume upon the indulgence of that day, are such who make a fair profession, enjoy many outward privileges ; as suppose the Jew above the Gentile, the christian above the Jew, the officer, or one employed in the church, above the common christian. The privilege of the Jew was his circumcision, the knowledge of the law and outward obedience thereunto, or submission to the rituals of Moses ; because they were exact in these things, they hoped to be accepted with God, and to be more favourably dealt with than others.