**#»* 
 
 |K 
 
 1^ > ,. ■ 
 
 ' .. 
 
 3X 
 
 asP?^ 
 
 Pi 
 
 Hi 
 
 ■ 
 
 m 
 
 ^tf 
 
 
 ^% 
 
 m 
 
 W9& 
 
 
J 
 
 "9PN .1 «. 
 
 ^/ 
 
 
 i 
 
 Ek 
 
jtfV* 
 
 XJU1 
 
 ,C ' sffr/KA* 
 
 vu 
 
 
 A/ 
 
■ 
 
 TWE-NTY-E 
 
 L E C T X 
 
 ON THE 
 
 Firft three Chapters of the Gospei 
 MATTHEW, and part of the fourth 
 
 TO.. WHICH ARE ADDED 
 
 TWO SERMO K S i I 
 
 SERMON I. On Micah vTu iS>— Preached en a Fajh 
 % ivopclnted by the PreftjUry at Ailoa % Sept. i%th % z^r 
 
 SERMON II. OnEzEKiEL xxv. io,— Preached or 
 5 he n hj g iving*£)aj at Muck art , Nav f \ 5 tk> 1759. 
 
 By the Late Reverend 
 
 My, WILLIAM MAT? 
 
 Minifter of the Go3?El ac Mucin* 
 
 > 
 
 G LA S G O 
 
 Printed by JOHN EKTCE 
 Shcp, oppofne Giesck 
 
 IVS£)CC ; 
 
 L 
 
 
< 
 
 '; c f^jj , f 
 
 
> 
 
 ; 
 
 ! 
 
 ft 
 
PREFACE 
 
 difcerning hearer, with a plainnefs which rendered his \ 
 difcourfes intelligible to the weakeft, and with a juft- 
 nefs of thought, which rendered him acceptable to 
 the more intelligent. • 
 
 After a courfe of labour and trials, ferving the 
 Lord on earth, he at length received that gracious 
 call and approbation, Well done, thou good and faith* 
 fulfervant, enter thou into the joy of thy Lord. When 
 death came, it found him not idle. The laft Sabbath 
 of his life, but one, though very weak, and not able 
 to walk to the place of worfhip, which was only at a 
 very fmall diftance from his own houfe, he would go 
 out. He le&ured for fometime on thefe words, O 
 tur 'etched man that I am ! whofhall deliver me from the 
 body of this death? I thank God through J ejus Chriji 
 §ur Lord, &c. This was his taft appearance in pub- 
 lic, for he found himfelf too weak to proceed to the 
 Sermon. On the preceding Sabbath, he had preach- 
 ed his lad Sermon to the Congregation more fully af- 
 fembled, and concluded his addrefs with repeating 
 that paffage (a part of which was his text) Now the 
 God of peace, that brought again from the dead our Lord 
 Jefus, that great Shepherd of the Jheep, through the 
 blood of the everlafling covenant, make you perfect in e- 
 very good work to do his will, working in you that which 
 is well pleaftng in his fight, through Jefus Chriji ; to 
 whom be glory for ever and ever. Amen. After this 
 he grew weaker and weaker; but not being confined 
 to his bed, and having been to appearance as ill be- 
 fore, few were apprehenfive that death was fo near : 
 And, perhaps, he did not himfelf apprehend it fonear ; 
 but he often faid that he had never found himfelf fo 
 very weak. He was, however, fo wafted by diftrefe 
 that life was like the light glimmering in the focket, 
 ready inftantly to expire. He had fuffered much be- 
 fore, but fuffered little at death. He fell -deep ir 
 jefus without feeming to endure much pain. Te 
 b dei * 
 
^ PREFACE/ 
 
 dernefs to his family prevented him from fpeaking 
 much to them as a dying man ; fince to the laft, he 
 feemed to entertain feme hope of recovery. But he 
 allured them that if the iflue of his affliction fhould be 
 death, he would venture to meet death with confi- 
 dence, relying on the mediation of the Lord Jefus, 
 for obtaining that falvation which he had preached to 
 ethers. Blejfed are the dead who die in the Lord; yea, 
 faith the Spirit , that they may reft from their labours, 
 and their works' do follow them. And this bleffednefs 
 thofe now alive are haftening to, who are not ftoth/ul, 
 but followers of them who through faith and patience in* 
 berit the proihifes. 
 
 VERSES 
 
VERSES 
 
 To the Memory of the late reverend Mr, 
 William Mair. 
 
 ALONG the fide of Ochil Rills, 
 A folemn found waves by, 
 The pealing bell, awakes and fills 
 With fwelling tears each eye* 
 
 " Good caufe why thefe fond hearts fliouIJ bleed/' 
 
 The mournful accents mean, 
 <c Their hope, their kind fupport is dead, 
 
 M Their Paftor no more feen." 
 
 Ah ! that thefe gloomy days confefs 
 
 And mourn the death of Mair i 
 The fatal day, let (hades poffefs, 
 
 In each returning year. 
 
 May clouded funs relu&ant rife 
 
 To date a death like this, 
 If e'er mortality furprize, 
 
 And end life pure as his. 
 
 Form'd by h/s God with fpecial care, 
 The pious Youth did grow, 
 
 bi fa 
 
xii Verfes to the Memory 
 
 In ev'ry grace, fo fweetly fair, 
 As rarely fathers know. 
 
 Soon as he preach'd the healing word 
 
 of our incarnate God, 
 Admiring thoufands in accord, 
 
 Love undiffembling fhow'd. 
 
 Stirling, thou know'ft the vexing pain 
 
 Of difappointed love, 
 Thy many-fheeted Call *, in vain, 
 
 Did thy affection prove. 
 
 Preferred Muckari, thou canft vouch 
 
 The joys thy heart did fwell, 
 When this great darling of the church, 
 
 To thy allotment fell, 
 
 Tell with what care and heavenly art. 
 
 Deep truth he did explore, 
 Adjuft it to thy ravifh'd heart, 
 
 In wildom's pleafing lore. 
 
 How his the gift in facred field, 
 
 To find the grateful fruit, 
 That others thought was unrevealM, 
 
 Or not till then fo fweet. 
 
 His mind producM no erring thought* 
 
 Nor4ruth in unfit place ; 
 No Attic page, but fcripture fought, 
 
 To fuit the Chriftian's cafe. 
 
 Nought he delivered to the ear, 
 
 in hefitation hung, 
 Free flow'd his thoughts, in language cleat, 
 
 From his melodious tongue. 
 
 The 
 
 * The ft tr criber 5 ©f his call to Stirling were fo numerous, tkat 
 thei* naxes filled fcveral^fliee^ of paper. 
 
of Mr. William Mair. fcaf 
 
 The Gofpel and the fiery Law, 
 
 DiainftlyhedifplayM, 
 That ferv'd in pow'rful drains to draw, 
 
 As this made guilt afraid. 
 
 So oft dire light'nings flalh around 
 
 In the alarmed air, 
 While melting ikies refrefh the ground 
 
 And prove a heavenly care. 
 
 How highly honour'd of his Lord 
 
 To be the willing mean, 
 Which pourM the blefled various wordj 
 
 That wafh'd the fmner clean : 
 
 Gave light unto the raylefs foul, 
 
 and comfort to the fad, 
 Knew how the perverfe to controul, 
 
 And doubtful to perfuade 5 
 
 Made the long dead in graves of fin 
 
 To fhake off heavy death, 
 Taught how the-ampleft (lores to win, 
 
 And how to fpend each breathl 
 
 In his fair life, th' example bright 
 
 Of mildeft virtue {hone ; 
 Grace from the radiant throne of light. 
 
 Long mark'd him for her own : 
 
 Breath'd mighty force in frequent pr3y'r a 
 
 Enlightened ev'ry plea, 
 Gave fervid fuits the partial care 
 
 Of union ftrange and free. 
 
 Tun'd his enlarged foul to praife, 
 
 (Like Gabriel high in bills) 
 When trouble meafur'd out his days, 
 
 And bade him joy diftnifs* 
 
 I - en; 
 
xttf V&fti to the Memory 
 
 From him the meager child of want, 
 
 Went blefling on to roam ; 
 With him the pleafed gueft did grant 
 
 No preference to home. 
 
 Sweet eafe his convcrfc did attend, 
 
 Free as the dawn of day, 
 |Ie felt the paflions of his friend, 
 
 And fhew'd their righteous way* 
 
 Na open contradiction met 
 
 The fond raiftakcs he heard, 
 He right the erring gently fet 
 
 Ere in the wrong they fear'd. 
 
 His heart confenting gently turn'd, 
 
 With charity's fair path, 
 Yet flatt'ries, frowns, and all things fpurn'd, 
 
 That try'd to fhake his faith : 
 
 So move the branches of an oak 
 
 Among the fofter trees, 
 While the fix'd ftemdifdains to rock 
 
 Or yield to any breeze. 
 
 Nor bigotry, nor caprice lay, 
 
 In texture of his frame, 
 Sedate and rationally gay, 
 
 Religion ftlll his aim* 
 
 The loving, witty, polifli'd friend, 
 
 Did juftice to mankind, 
 Was glad of reafonsto commend, 
 
 Their foibles fhun'd to find. 
 
 Where cenfure hurt, his bold defence* 
 
 Their worth to view up held, 
 He joy'd at others excellence, 
 
 Joy'd wUcah'c was excell'd, 
 
 Tho' 
 
of Mr. William Main Sf 
 
 Thfc' ills of various weight opprefs'd 
 
 His health and feeling heart, 
 Yet his kind Healer (till fupprefs'd 
 
 Impatience in the fmart. 
 
 As the difeafe grew in his Frame* 
 
 Which did fubdue-at laft, 
 He liv'd, (till ufeful, ftill the fame, 
 
 If not himfelf furpafc'd. 
 
 The greatnefs of his gracious mind, 
 
 Rofe in afflicted years, 
 In mortal pangs fhone unconfin'd, 
 
 And hail'd the king of fears. 
 
 Near his fafe head the Saviour flood, 
 
 And urg'd the conqueft on, 
 Death fell the laft of hoftile brood, 
 
 When hell their curfe did groan# 
 
 The perfeft foul that inftant free, 
 
 Shot through pellucid air f 
 Left wo/ids below of each degree, 
 
 As flew th' angelic car. 
 
 While vanquifli'd devils at the fight, 
 
 Hid their invidious eyes, 
 Curs'd the immortal fields of light, 
 
 And who to glory rife. 
 
 With their bright charge the angels flood 
 
 Near the Redeemer's throne, 
 This other trophy of his blood, 
 
 He blefs'd and plac'd thereon. 
 
 O happy change from batter'd dud, 
 
 and each terreftrial toy, 
 To glorious manfions of the juft, 
 
 And the fpring tides of joy ! 
 
 He I 
 
>*t Ver/es t* the Memory, &<?# 
 
 He I be is gone to happier climes, 
 
 Ah, foon for us below ! 
 Does the Almighay for our crimes 
 
 Thus warn of coming woe ? 
 
 May the fad warning deepty ftrike 
 The guileful and profane, 
 
 Turn love of fin into diflikc, 
 and grace avert the pain. 
 
 He ! he is gone, let us prepare, 
 To meafure the bright road ; 
 
 *The beft of all our friends is there, 
 Th' eternal Friend our GqcL 
 
 LECTURES 
 
[ « ] 
 
 LECTURES 
 
 On the firft Chapter of Matthew; 
 
 ■ ■ ■ « ! I I ■ I I ! I I I ■ ■ I I ■ ■ — — , ■— — — » 
 
 LECTURE % 
 Matthew i. k 17. 
 
 I "The book of the generations of Jefits CBrift, the foiz 
 of David, the [on of Abraham. 
 
 2. Abraham begat Jfaac, and Ifaac begat Jacobs and 
 Jattb begat Judas and his brethren. 
 
 3. And Judas begat P hares and Zara cfThayiar, and 
 Phares begat Efrom, and Efrom begat Aram. 
 
 4. And Aram begat Annnad&b y and Aminadab begat 
 JSaaffon, and Naaflon begat Salmon. 
 
 5. And Salmon begat Booz of Raehab, and Bocz begat 
 Qbed of Ruth, and Qbed begat Jeffe. 
 
 6. And Jeffe begat David the kin?, and David the king 
 begat Solomon of her that had been the zvfe ofUria\ 
 
 7. And Solomon begat Roboam, and R gat Abia^ 
 and Abia begat A fa. 
 
 8. And' A fa begat Jofaphat, andjcfafbat begat Joram? 
 and Jcram begat Qzias* 
 
 9. And Qzias begat J oat ham, and 'Joalham begat A" 
 chaz, and Achaz begat Ezekias. 
 
 10. And Ezekias begat Manaf.:, and ManaJJis begat 
 Amen, and Anion begat Jofiai . 
 
 A 11, 
 
£ LECTURE I. 
 
 1 1 . And Jofias begat Jeconias and his brethren, about 
 the time they were carried away to Babylon. 
 
 12. And after they were brought to Babylon, Jeconias 
 begat Salathiel, and Salaihiel begat ZorobabeU 
 
 13. And Zorcbabel begat Abiud, and Abiud begat Elia- 
 kim, and Eliakim begat Azor % 
 
 14. And Azor begat Sadoc, and Sadoc begat Achim, 
 and Achim begat Eirad. 
 
 15. And Eliud begat Eleazar, and Eleazar begat Mat- 
 than, and Maithan begat Jacob. 
 
 16. And Jacob begat Jofeph the hufband of Mary r of 
 whom was born Jefus, who is called Chrift . 
 
 17. So all the generations from Abraham to David, are 
 fourteen generations : and from David until the car- 
 rying away into Babylon, are fourteen generations : 
 and from the carrying away into Babylon unto Chrijl, 
 are fourteen generations. 
 
 THE word of divine revelation is divided into 
 two general parts, viz. the Old and New 
 Teftament ; the firft part whereof was committed to 
 writing before, and the fecond after the coming of 
 Chrift. Thefe two general parts are called Tefta- 
 ments, efpecially on the account of their relation to 
 the death of Chrift. As the redemption of the foul 
 is precious and had ceafed for ever, had not the great 
 God laid help upon one mighty to faye ; fo gracious 
 divine revelation had never been the privilege of the 
 children of men, had not this been the cafe. Our 
 Lord Jefus Chrift having once contra&ed with the 
 Father in the eternal council, it was impoffible he 
 could retract or gainfay his undertaking ; and there- 
 Fore the Old Teftament-church was privileged with 
 gracious divine revelation, and new covenant blef- 
 • fings,. in the profpeft of Chrift Ydeath ; as the New 
 Tdftament- church is in confequence of it. This part 
 of divine revelation called the New Teftament which 
 begins with Matthew, is introduced with the accom- 
 plifhment of Old Teftament prophecies, and proraif- 
 
Upon Matthew I. 1,-17; 3 
 
 cs in the coming and work of Chrift : It contains 
 twenty feven books ; five whereof are hiftorical, viz. 
 the gofpel according to Matthew, Mark, Luke and 
 John, &c. the Afts of the apoftles ; twenty one are 
 do&rinal, viz. the Epiftles ; and one is prophetical, 
 viz. the Revelation. The meaning hereof is not, that 
 there is nothing hiftorical in the Epiftles, or nothing 
 do&rinal ki the Revelation, or nothing prophetical in 
 the Gofpels, or A&s of the apoftles ; but the mean- 
 ing is, that the general fcope of the Gofpels and Ads 
 is hiftorical, the general fcope of the Epiftles doctri- 
 nal, and the general fcope of the Revelation prophe- 
 tical. As to the firft part of this divifion, viz. the 
 four Gofpels and the Acts, there were four Amanu- 
 enfes or penmen employed in writing them, (for 
 Luke wrote the A&s :) two of which penmen we find 
 were not only Evangelifts, but alfo enrolled among 
 the apoftles, viz. Matthew and John ; and two were 
 only Evangelifts, viz. Mark and Luke. 
 
 The penman of this book before us was Matthew, 
 and accordingly it is called the Gofpel by or accord- 
 ing to Matthew. In it we have in general, an ac- 
 count of the moft remarkable events that ever took 
 place, viz. of the birth, life, death, and refurreftion 
 of God in our nature, the fame things in the main, 
 though as to fome circumftances different, that the 
 other Evangelifts Mark, Luke and John do bear wit- 
 nefs of. 
 
 In this firft chapter we have two general things : i/?> 
 An account of Chrift's genealogy. 2dly 9 Of his birth* 
 1/?, Of his genealogy ; and this is what is pre- 
 fently before us to be Tpoken unto, we find Luke in 
 his third chapter purfues the fame theme from ver. 
 23. to the clofe ; and therefore it may not be impro- 
 per to view the two genealogies in fome meafure con- 
 junctly. To be particular nerein by commenting on 
 every name mentioned, would evidently be too tedi- 
 ous ; what we intend then is a few general remarks* 
 And you may obferve, That 
 
 A z *» Matth* 
 
4 LECTURE I. 
 
 i . Matthew defcends downward from father to Ion ; 
 Luke afcends upward from fon to father. Matthew 
 defcends in this form, Abraham begat Ifaac, and Jfaac 
 begat Jacob) &c. Whereas Luke aicends in this form, 
 Which was the fon of Ifaac^ which was the fori of A- 
 braham* 
 
 i. Matthew reckons only from Abraham ; Luke 
 traces back to Adam : the reafon may be, that where-r 
 as it was Matthew's immediate defign to point out 
 Chrift as the feed promifed *:o Abraham and of the 
 family of David ; Luke's defign is more extenfive, 
 namely, to point out Chrift as the feed of the wo- 
 man, intended in the firft promife, Gen. iii. 15. 
 
 3. Matthew reckons the genealogy of Jofeph, the 
 fuppofed father of Chrift ; Luke the genealogy of 
 Mary. Different objf&ioiis may be made againfi 
 this aftertion : As, tji % It may be faid Luke mentions 
 only Jofeph, not Mary, chap, iii. 23. therefore they 
 both, viz. Matthew and Luke, reckon the genealo- 
 gy of Jofeph. To this we anfwer, That Matthew 
 fpeaks of Jacob as the natural father of Jofeph, ver, 
 16* Luke of Heli as his father in-law, as he was e- 
 fpoufed to Mary the daughter of Heli ; and this Luke 
 does, as it was not ordinary among the Jews to rec- 
 kon genealogies by women, but always by men. 
 Thus we find Naomi calls Orpah and Ruth daughters, 
 while they were only her daughters in-law, Ruth 
 i, xi, 2dly % Another obje&ion againftthe above aflTer- 
 ticn may be, that if Luke reckons the genealogy 
 p[ Mary, and Matthew of Jofeph, what connection 
 has Matthew's reckoning with the generati ;>n of Je- 
 fus Chrift, and why does he fay, ver. 1. The bock of 
 the generation of Jefus Chrift > while Jofepfi was only 
 the fuppofed father of Chrift? To this we anfwer, 
 that both Jofeph and Mary were of one tribe, which 
 will thus appear ; jofeph is called a juft man, ver. 
 19. of this chapter. And his being 3 juft man im- 
 ports, that he would not have allowed himfelf the 
 freedom of efpoufing one of a different tribe, which 
 
 was 
 
Upon Matthew i. i,— — i% £ 
 
 was contrary to the divine precept, Num. xxxvi. 5, 
 
 . 13. Farther, Jofeph and Mary were both of 
 
 the houfe of Pavid: for you will obferve, that as the 
 firfl fourteen generations from Abraham are the very 
 fame names in Matth. i. and Luke Yu. fo Matthew from 
 thence proceeds to reckon the defcent of Jofeph from 
 Solomon the fon of David, and Luke fhews Mary's 
 defcent from Nathan another of David's fons ; fo 
 that Matthew, by tracing the generation of Jofeph, 
 at the fame time proves the general thefis laid down 9 
 ver. 1. viz. That Jefus Chrilt is the Son of David, 
 the Son of Abraham. 
 
 4. We remark, That as there are many depths in 
 fcripture, fo are there depths in the genealogies re- 
 corded therein, and particularly in thefe, Matth. i. 
 and Luke iii. For inftance, 
 
 1. By comparing the chronicles with thefe genea* 
 logies in Matthew and Luke, we find that in Matth. 
 i. three kings are entirely paffed by between Jor^m 
 and Ozias, who, had they been mentioned, would 
 have made feventeen generations ; whereas Matthew, 
 not mentioning them in the lift of names, does nei- 
 ther include them when fumming up the lift ; but fays, 
 ver. iy. T hat from David to the carrying away into Ba- 
 I "ion are fourteen generations ; and the burial of thefe 
 thi*ee names is fuch a depth, and fo difficult to be ac- 
 counted for, that commentators can affign no pofitive 
 reafon for it, fome gueiTmg one thing, and fome an- 
 other, and fome prudently keeping filence. One 
 thing that feveral commentators mention upon this 
 head, is, that perhaps the names of thefe kings are 
 buried in oblivion becaufe of their immediate con- 
 nection with the wicked houfe of Ahab, againft which 
 the Lord's judgments -are 10 exprefiy denounced in 
 fcripture ; as Ahaziah that firft of the three was fon 
 in-law of the houfe of Ahab, 2 Kings viii. 26, 27. 
 
 2. Another difficulty in this genealogy is, that as 
 Matthew diftributes it into three fourteens, ver. 17. if. 
 we count the names, we find there is one wanting to 
 
 make 
 
LECTURE I. 
 
 make up that number. For obviating this difficulty, 
 it is reckoned, that the Jechoniah mentioned, ver. 
 ii. and Jechoniah mentioned, ver. 12. were two 
 different perfons ; the one the father, and the other 
 hisfon: the firft Jechoniah, mentioned in ver. 11. be- 
 ing the fame with Jehoiakim the father of Jechoniah, 
 as we fee 1 Chron. iii. 15, 16. and thus the number 
 of three fourteens will be compleat according to 
 ver. 17. 
 
 3. Another difficulty in thefe genealogies is, that 
 t>oth in tracing Jofeph's defcent from Solomon in the 
 firft of Matthew, and in tracing Mary's defcent from 
 Nathan SGlomort s brother, we find Salathiel and 
 Zerubbabel ; though both their progenitors and their 
 fucceffors, their fathers and their children, are very 
 different names in Matthew from what they are in 
 Luke. Among other reafons th^t are affigned for 
 this, it is alledged, that though the names of Sala- 
 thiel and Zerubbabel be the fame, the perfons were 
 different, that is, there was a Salathiel and Zerubba- 
 bel that defcended from David by Solomon, and an- 
 other Salathiel and Zerubabel that defcended from 
 David by Nathan's line. 
 
 Different difficulties of this nature might be fug- 
 gelled ; but concerning all fuch difficulties arifmg 
 from fcripture genealogies in general, or thefe in 
 Matthew and Luke in particular, it may be obferved, 
 1/?, That thefe genealogies were adapted unto, 
 ^nd were more eafily underftood in the time when 
 they were wrote, than they can be now ; for then 
 were extant the particular books of record, among 
 the Jews or regifters of their genealogies, in preferv- 
 ing of which they were very precife. 
 
 idly, That the Lord has fcen meet to record thefe 
 genealogies in fuch a form as fhall be attended with 
 difficulty in understanding them aright, and that for 
 different reafons : As 
 
 1/?, That we may be led to diligence in the ufe of 
 means for underftanding the fcriptures : for this rea- 
 
 fnn 
 
Upon Matthew i. i, ■ 17. 7 
 
 fon there are depths in paffages of fcripture hiftorical, 
 prophetical and do&rinal : and as thus there are depths 
 in the record^ of genealogies which fall under the 
 head of hiftdrical paffages ; in order that means may 
 be ufed for understanding them, it is proper in effay- 
 ing this dutiful ufe of means, to advert unto thefe 
 few things, among others that might be mentioned: 
 
 1. Sometimes the mediate father is named, and 
 fometimes the immediate : Sometimes the mediate, 
 as Matt. i. 1. The fori of David, the fon of Abraham. 
 And fometimes the immediate, as v. 2. Abraham be- 
 gat Ifaac, and Ifaac begat Jacob. 
 
 2. Sometimes the natural father is named, and 
 fometimes the legal ; for according to the law, the 
 furviving was required to marry the widow of his de- 
 ceafed brother, if his brother died without children, 
 as you will fee, Deut. xxv. 5. and thus the furviving 
 was the natural and real father of bis own children ; 
 but the deceafed brother was the legal father of at 
 lead the firft born who was to reprefent the deceafed, 
 that his name might not perifh. 
 
 3. Sometimes one and the fame perfon has diffe- 
 rent names, and that both under the Old and New 
 Teftament : Thus Azariah is called Uzziah, and 
 bere in Matt. Ozias ; thus Peter was fometimes cal- 
 led Simon*'and fometimes Cephas. 
 
 4. Different perfons have fometimes the fame 
 name : Thus there were different Johns, diflerent 
 Judafes, and different Marys; and in this firft of 
 Matth. we find different Jacobs, ver. 2. and 16. Ja- 
 cob begat Judas, and Jacob begat Jofeph the hujband 
 of Mary. 
 
 But, as we faid, the Lord has feen meet to leave 
 fome things in Scripture dark, and particularly in 
 fcripture genealogies, that we may not be indolent, 
 but be in the diligent ufe of means ; fo there are 
 fome things fo dark that we cannot certainly com,- 
 prehend them, or know the reafon why they are put 
 in fuch a forqj j as in the above inftance of omitting 
 
 three 
 
8 LECTURE I. 
 
 three generations, m the enumeration of the genera-* 
 tions between David and the Babylonifh captivity ; 
 and this the Lord may do, That, 
 
 2dly 9 We may glorify him by believing and 
 wondering at what we cannot comprehend, that we 
 mAy glorify him by yielding an implicit faith to him, 
 to whom alone it is due; that we may glorify him by 
 believing, that as the heavens are high above, the 
 earth, fo are his thoughts above ours ; and fo by be- 
 lieving that, though we cannot comprehend the rea- 
 fbn of his revealing his mind in fuch and fuch a form, 
 yet there is folid reafon for it, as proceeding from 
 him who is the only wife God, and whofe wifdora is 
 unfearchable. And here lies a great difference be- 
 tween the fpiritual and carnal mind : the fpiritual 
 inind ftoops, reverences and adores the incompre- 
 henfible words and works of God ; whereas the car- 
 nal mind cavils, frets, and afpires at being wife a* 
 bove what is written. 
 
 So much then for a fliort explicatory view, cf the 
 genealogy. It remains that we offer a few practical 
 ©bfervations. And we obferve, 
 
 i. That our Lord Jefus Chrifr is both God and 
 man. As God, Who can declare, his generation f But 
 as man, his generation can be declared, The book cf 
 the generation cf Jefus Cbrift. 
 
 i. That our Lord Jefus Chrift is an anointed SavU 
 Our. So much is imported in his twofold name, Tie 
 book of the generations 1 cf JESUS CHRIST. He is a 
 Saviour, for he is Jefus, ver. 21. of this chap, and 
 he is anointed, for fo the name Chrift doth fignify. 
 
 3. That our Lord Jefus Chrift is the Saviour of 
 both Jews and Gentiles. This alfo is imported in his 
 twofold name, Jefus Chrift ; as Jefus is a Hebrew 
 name, and Chrift a Greek name. We hereby in 
 no wife intend to favour the antifcriptural, licentiour, 
 yea and diabolical dotlrine, which fome are venting 
 at this day, viz* That all men fhall be faved :• No, 
 but our Lord will have fome in his eternal retinue 
 
 put 
 
Upon Matthew u r, 17* 9 
 
 out of all kindreds, tongues, languages and peoples: 
 and all that hear the joyful found, if men, if the chiU 
 xlren o\ men* and not devils, may warrantably, Na- 
 thaniel-like, come and fee, come and (hare ; and that 
 whether they be Jews or Gentiles, Barbarian, Scy* 
 thian* bond or free. ' 
 
 4. That our Lord Jefus is the very Saviour pro- 
 mifed to the fathers : for among other evidences of 
 his being the true Mefiiah, this is one, that he is the 
 
 fon of David, the fon of Abraham. 
 
 5. Our Lord Jefus Chrift (hews himfelf a friend 
 to Tinners, though not to fin ; while he who is holy 
 harmlefs and undefiled and feparated from Tinners, 
 condefcended to defcend from Thamar who was guil- 
 ty of inceft, from Rachab the harlot, and Ruth a 
 Moabitefs. Surely it is not for nought that in this 
 fir ft of Matthew there is no woman mentioned but 
 fuch as were chargeable with fome foul fall, till Ma- 
 ry the mother of Jefus is mentioned in the conclufion 
 of the genealogy, for another reafon ; namely to fhew 
 how far in all this lift of names Matthew had been 
 Bbfwering the general end propofed, ver. 1. of point- 
 ing out the generation of Jefus Chrift : Some fuch 
 Itiibn then muft certainly be intended hereby, as 
 this ; that for our fakes he ftoopt very low, and he- 
 came very poor, and that he verily is a friend of pub- 
 licans and finners. 
 
 6. That though prov'dence m3y fre'm to fhew it- 
 felf indifferent about, yea to contradict the promife ; 
 yet the promife (hall obtain* Accordingly, tho* the 
 family of David was now very low, yet it muft not be 
 extinct, till Shiloh the promiied feed of David come ; 
 ior he is Jefus the fon of David, the fon of Abraham. 
 
 Lafllj r See the duty oi faifch's improvement oi him 
 a> he is bene of our bone and flefh of our fleth, our 
 brother, our Kinfman-Kedecmef. Let us ufe free- 
 dom with him, and with God through him, for he 
 fr.ys s John vi. 37. Him that cmetf) to m4 9 I will in 
 no wife cafe out % 
 
 B LECTURE 
 
[ to ] 
 
 LECTURE II. 
 
 Matthew i. iS. 
 
 Now the birth of Jefus Chrift was on this wife : When 
 af his mother Mary was efpoufed to Jofeph^ before 
 they came together ', fhe was found with child of the 
 Holy Ghofl. 
 
 WE obferved laft Sabbath, that in this chapter we 
 have two things in general : \fi 9 An account 
 of the genealogy of Jefus Chrift. 2dly 9 An account 
 of his birth. To the firft of thefe we then fpoke, 
 and come new to the fecond, which together with 
 feveral circumftances relating thereto, we have from 
 the 1 8th verfe to the end of the chapter, where you 
 may notice thefe things generally. 
 
 i. An introduction to this wonderful account of 
 the birth of Chrift which the Evangelift was about to 
 give, and a declaration of the pregnancy of the vir- 
 gin Mary, ver. 18. Now the birth of Jefus Chrifl was 
 on this wife. 
 
 2. Jofeph's firft refolution, upon underftanding, 
 that his efpoufed wife was with child, and while he 
 fuppofed that fhe had been playing the harlot, thus, in 
 ver. 19. Then Jofepb her hufband being ajufi man, &c. 
 
 3. The mannes in which the execution of Jofeph's 
 firft refolution was diverted and prevented, verfes 2c, 
 and 21. But while he thought on thefe things, &c. 
 
 4. An affertion of the difplay of divine faithfulnefs 
 in all this ; all this was the fruit of promife, verfes 
 22, and 23, Now all this was done that it might beful- 
 
 Jtlkd, &c* 
 
 5. Jofeph's 
 
LECTURE II, 11 
 
 5* Jofeph's fecond refolution, and the execution 
 thereof by divine dire&ion, verfes 24, and 25. Then 
 Jofeph being raifed from fleep, &c. 
 
 6. An affertion of Mary's continued virginity in 
 the firft claufe of ver. 25. And knew her not till Jhe 
 had brought forth her firft*bom fon. 
 
 Now to return to the 18th verfe. In it we have, 
 
 \fi, An introdu&ion unto the account of this 
 moll: wonderful event of the birth of Chrift. In thefe 
 words ; Now the birth of Jefus Chrifi was on this wife ; 
 It is introduced with a now, which may have a re- 
 fpeft unto, and inform us of feveral things ; As, 
 
 1. Of the order and method obierved by the Evan- 
 gelid in writing : He had, in the preceding part of 
 the chapter, traced the genealogy of jefus Chcift from 
 Abraham all the way down to Jofeph, the huiband 
 of Mary; and that method required his next pro- 
 ceeding to treat of our Lord's birth : would he then 
 fay, the way being paved by what you have above 
 beard, I come now to fhew you that the birth of 
 Jefus Chrift was on this wife. 
 
 2. This now may have a refpeQ: unto, and inform 
 us of the precife time of Chrift's being manifefted in 
 the flefh ; audio .may be viewed as having a fpecial 
 reference to the conclufion of the genealogy- Ver. 
 16. Jacob begat Jofeph the hufband of Mary, of whom 
 was born Jefus, who is called Chrift ; Now the birth 
 cf Jefus Chrift was in this wife. It was not in Abra- 
 ham's day, it was not in David's day,, it was not in 
 the time of the Babylonilh captivity, that Chrift came : 
 but, when the family of David was brought low, and 
 fo very low, as that Jofeph the carpenter was efpoufed 
 to Mary the virgin, now was the time, now was the 
 long look'd for time, now was the fulnefs of the time, 
 when God fent forth his Son, made of a woman, made 
 under the law, Gal. iv. 4. But 
 
 3. This now, may be viewed as intimating the 
 great importance of the fubjeel that the Evangdilt 
 
 B 2 was 
 
ta LECTURE' II. 
 
 was about to treat of: he had in the preceding part 
 of the chapter been mentioning a long lift of names ; 
 but to what purpofe, and with what view? why, juft 
 with a view to Chrift, Whcfe are the fathers, and of 
 whom as concerning theflefh Chrift; came, who is over 
 all God bleffcd for ever ; and therefore having done 
 with this work of reckoning the genealogy, and 
 wanting that fuitable improvement be made of it, by 
 duly adverting unto the conclufion and defign there-^ 
 of, he makes a transition in this form, which includes 
 a call to Special attention. Now the birth of Jefus 
 Chrift was on this wife. 
 
 "idly, We have in this verfe, a declaration of the 
 pregnancy of the virgin Mary, When as his mot her- 
 niary zvas efpoufed iojefeph before they came together, 
 Jhe was found with child of the Holy Ghofl, and you 
 may in thefe words more particularly notice the fol- 
 lowing things : 
 
 In The difecvery of her pregnancy, She was found 
 ..h child, that is, ftis really was lb, and according- 
 ly it was difcefned. 
 
 2. The miraculous way in which {he came to con- 
 ceive, it was. by the power of the Holy Ghoft: no 
 focner is it declared that me was with child, but it is 
 immediately fubjoined, of the Holy Ghofl, though this 
 was a myttery for fometime hid even from Jofcph : 
 iixid this is added to afford fuitable, and prevent un- 
 becoming thoughts of this profound myftery, She was 
 found with child of the Holy Ghoft. 1 he Holy Ghofl 
 
 did by his divine power fequeflrote a part of the fub- 
 ftance of the virgin for the formation of the body of 
 Chrift. 
 
 3. The feafon of her pregnancy pointed out by 
 two terms, viz. the efpoufal of Jofeph and Mary, and 
 their coming together ; it was after the one and be- 
 fore the other; after their efpoufais, and before they 
 came together, that Mary was found of child of the 
 Holy Ghofl. For understanding thefe expreflions re- 
 lating to the feafon of Mary's pregnancy, you may 
 
 con- 
 
Upon Matthew i. 18. 13 
 
 confider that it was an ancient pra&ice both among 
 the Jews and Heathens, that a wife was efpouf- 
 ed, or the marriage on all hands agreed upon, and 
 engagements entered into by the parties, for fome- 
 time betore the wife was taken from her parents 
 houfe, and brought home by the hufband, to his own 
 houfe. We {hall not (land to confirm this by many 
 inftances, neither by any from the pra&ice of the 
 heathens : only as to the practice of the Jews, or pro- 
 feffors of religion of old, we find Lot's daughters e- 
 fpoufed, and yet in their father's houfe, and remain- 
 ing virgins, Gen. xix. 8, 14, 15. And this feems to 
 have been the cafe here : And no doubt by a fpecial 
 providence was Mary thus efpoufed to Jofeph, be- 
 fore her conceiving, particularly that, however fhe 
 was for a feafaii fufpecled by Jofeph, either becaufe 
 through modefty or for other reafons, fhe had not 
 told him of the ftrange tidings fhe had received from 
 the angel, Luke i. or becaufe if fhe had told him, he 
 did not believe her jwHowever fhe was thus fufpec- 
 ted for a feafon, yet her being efpoufed was in fo far 
 a fcreen both to her perfon againft the perfections, 
 and to her chara&er againft the reproaches of others 
 round about, who, had not this been the cafe, would 
 readily have looked upon her ajid dealt with her as 
 an harlot ; but this was, in divine providence, pre- 
 vented ; for, when Mary was efpoufed, fhe was found 
 with child of the Holy Ghofb. 
 
 From the verfe then you may obferve thefe things. 
 1. That our Lord Jefus Chrift is very man, tho' not 
 a mere man. Of this we have two evidences here : 
 Firft, He was conceived; for Mary was found with 
 child: and though the manner of his conception in 
 the womb of the virgin, was extraordinary and my- 
 fterious, yet being once conceived, it was fo far the 
 cafe with Mary as in ordinary cafes that the child 
 grew, being as the Pfalmift fpeaks, Pfalm cxxxix. 
 14, 1 5. fearfully and wonderfully made, and curioufty 
 wrought in the lowefl farts of the earth, and that un- 
 til 
 
U LECTURE II. 
 
 til the ordinary time of birth did come ; and fo a fe- 
 cond evidence of our Lord Jefus Chrift being very 
 man, which we have in the verfe is his birth, for, 
 The birth of Jefus Chrifi was on this wife. And this 
 affords a fweet fong unto the church, Ifa. ix. 6. Unto 
 us a child is born, and unto us a/on is given. 
 
 2, That the conception of our Lord Jefus Chrift 
 was wonderful and myftenous; and of this alfo We 
 two evidences in this verfe : I/?, It was wonderful and 
 myfterious as he was conceived in the womb of a vir- 
 gin ; this being wholly fupernatural for a virgin to 
 conceive. It was little wonder that Mary propo- 
 fed fuch a queftion to the angel, Luke i. 34. How 
 Jhall this be, feeing I know not a man ? And 2dly, 
 It was wonderful and myfterious, as being brought 
 about by the power of the Holy Ghoft. Here was 
 amazing condefcenfion in the great God, to make 
 any of his creatures inftrumental in bringing the Sa- 
 viour of mankind into the \tforid $ and here is a my- 
 ftery in the manner of the Spirit's operation, which 
 though we be called to believe, yet we are not curi- 
 oufly to pry into : and particularly we are called to 
 guard againft all carnal and unbecoming conceptions 
 thereof, refolving all into the infinite wifdom and ab- 
 folqte power of God, according to the angels teftimo- 
 ny, Luke i. 37. For with God nothing jhall be impof* 
 ftble. 
 
 3. That all the perfons in the adorable trinity had 
 a hand in the incarnation of Chrift : the Father had 
 a hand in it, hence it is faid, A body haft thou prepa- 
 red me ; the Son had a hand in it, and hence it is 
 faid, Verily ', he took not on him the nature of angels, but 
 the feed of Abraham % As the children are partakers of 
 ftefh and blood, he alfo him pel f likezvife took part of the 
 lame; and the Holy Ghoft had a hand in it, and 
 hence it is faid in this verfe, Mary was found with 
 child of the Holy Ghoft, 
 
 4. Our Lord Jefus Chrift as man has no father : ac- 
 cordingly, we here read of his mother, but nowhere of 
 
 his 
 
Upon Matthew I. 8. 15 
 
 his father as man, unlefs it be either mediately, or 
 improperly. iji, I fay, we no where read of his fa- 
 ther as man, unlefs in a mediate refpeft ; thus indeed 
 it may be faid, whofe are the fathers, and of whom as 
 concerning the fiejh Chrijl came, that is, Heli or any 
 other of the men, whofe names are mentioned, Luke 
 iii. of whom Mary was defcended, may he caHed 
 Chrift's fathers ; but they were fo only mediately, as 
 our Lord's conception was in this myfterious and fa- 
 pernatural manner, Mary was found with child of the 
 Holy Ghoft. Again, 2dly, We no where read of 
 Chrift's father as man, unlefs improperly ; thus jo- 
 feph the hufband of Mary is called his father, Luke 
 ii. 41, 48. but he is fo called only improperly; and 
 accordingly, the reafon of his being fo called is affign- 
 ed, Luke iii. 23. becaufe he was his fuppofed father* 
 he was generally thought to be fo, and fpoken of as 
 fuch, as he was the hufband of Mary : thus it may be 
 faid of Chrift, that, as man, he has no father, and as 
 God he has no mother ; and even when we find him 
 called the Son of God, we ought duly to remember 
 that he is fo by eternal and ineffable generation ; and 
 that though the firft perfon in the trinity is his Father, 
 this by no means argues any priorty of exiftence in 
 the Father, or pofteriority in the Son ; for he is the 
 ancient of days, and his goings forth have been from 
 of old, from everlafting, Micah v. 2. Thus our Lord 
 Jefus Chrift is the eminent and only antitype of Mel- 
 chifedeck, of whom it is faid, Heb. vii. 3. That he 
 was without father, zvithout mother, without defcent, 
 having neither beginning of days, nor end of life ; but 
 made like unto the Son of God. Socinians, who toge- 
 ther with Arians deny the divinity of our Lord Jefus 
 (with this difference, whereas the Arians, though 
 they blafphemouily deny his divinity, yet own that 
 he exifted before either angels or men ; the oocini- 
 ans alledge that he had no exiftence till his concep- 
 tion in the womb of the virgin,) infer from this verfc 
 upon which we are infiftirg, that the <?nly reafon why 
 
 Chrift 
 
16 LEG T U R E 11. 
 
 Chrift is called the bon of God, is, becaufe of his 
 conception by the power of the Holy Ghoft ; and 
 they attempt to fupport this by what we find, Luke i. 
 35. The Holy Ghoft Jhall come upon thee^ and the power 
 of the highejl (hall overfhadozv thee ; therefore al/b that 
 holy thing which Jhall be born of thee Jhall be called the 
 Son cf God. But for overturning this vain conceit, 
 let us coniidcr thefe things ; 1/?, That in the above 
 fcripture, our Lord Jefusis called that holy things not 
 meerly on account of the holinefs of his human narure, 
 but on account of his natural and eflential holinefs as 
 God ; for he, who took upon him the human nature, 
 was and is God, and accordingly by virtue of the 
 perfonal union, his birth might be called the birth of 
 God, as he who was born of the virgin was God, and 
 his blood, for the fame reafon may be and is called 
 the blood of God ; hence fays the apoftle, feed the 
 church of God which he hath pur chafed with his own 
 blood. 2dly, Confider that out Lord Jefus is no where 
 in fcripture called the Son of the Holy Ghoft the third 
 perfon, but the Son of the Father the firft perfon, 
 in the adorable Trinity ; if he were called the Son 
 of God on accoilnt of his conception by the power 
 of the Holy Ghoft, then it behoved him to be called 
 properly the Son of the Holy Ghoft; but this being 
 do where found, we may warrantabty conclude, that 
 his being called the Son of God, points unto his e- 
 ternal and ineffable generation by the Father, and 
 not unto his conception in the fulnefs of time. 
 
 5. That the love of the Spirit is equal unto, and 
 the fame with the love of the Father, and the Son: 
 for here we find him active about the incarnation of 
 Chrift, Mary was fou?id with child of the Holy Ghoft. 
 Among the feveral workings of corruption in the 
 heart, this may be one, that the Spirit is not fo willing 
 unto the work of faving finners, as the Father and 
 the Son ; and that becaufe we hear of him as pur- 
 chafed : the work of the Father and the Son is fpoke 
 of as free and proceeding from love, but the work of 
 
 the 
 
Upon Matthew i. 18. 17 
 
 the Spirit is fpoke of as the fruit of purchafe : but as 
 means of fatisfa&ion upon this point, confider thefe 
 things : \ft, That the Holy Spirit is God equal with 
 the Father and Son, 1 John v. 7. and accordingly he 
 is the objecl of religious worfhip no lefs than the Fa- 
 ther and the Son, Song iv. 16. And as thus he is God f 
 his purpofes and his love mud be the fame with the 
 purpofes and love of the Father and the Son : fo that 
 fhould we deny his equal love to finners with that of 
 the Father and Son, we in fo far deny his equal di- 
 vinity with them, idly, We exprefly read in fcrip- 
 ture of the love of the Spirit, as well as the love of 
 the Father and Son ; the apoftle brings it in as a thing 
 not doubted of, and as what would have great in- 
 fluence, for enforcing the duty, he was exhorting 
 the Romans unto, Rom. xv. 30. Now, I bsfeech you 
 brethren for the Lord Jefm Chrifi Jake, and for the 
 love of the Spirit , that ye flrive together with me in 
 your prayers to God for me. ^dly^ That not only the 
 gracious work of the Spirit upon the hearts of men, 
 but every work of both the Father and the Son, re- 
 fpe&ing the application of redemption, mud be the 
 fruit of purchafe ; as God can deal in no gracious or 
 faving way with the children of men, unlefs upon the 
 footing of the purchafe of Chrift, without injuring 
 his attributes of juftice, holinefs, and truth ; fo that 
 the above difficulty, were it really a difficulty, would 
 equally refpe£t all the perfons in the adorable trinity ; 
 for as the Spirit cannot apply redemption unlefs as 
 the fruit of purchafe, in confiftency with the honour 
 of God, fo neither can the Father accomplifh new co- 
 venant promifes unlefs as the fruit of purchafe, Hof. 
 xiv. 4. Nor can the Son have a title to execute his 
 prophetical and kingly offices, unlefs upon the foot- 
 ing of his prieftly office, which at leaft in the firffc 
 branch thereof, belongs unto the making of the new 
 covenant, as his other offices do unto its adminiftra- 
 tion. Herein then a depth of infinite wifdom and 
 power, love and grace doth appear, in that a way is 
 
 C found 
 
iS LECTURE II. 
 
 found out, through which (fo to fpeak} all hands in 
 the godhead may be, and are at work for the faving 
 good of finners, and that in a way confident with all 
 the divine attributes : So as the church may fweetly 
 ling, Mercy and truth have met together* rigkieoufnefs 
 and peace have kiffed each other ^ Pfal. lxxxv. 10. And 
 4th!y> Confider, that although the work of each per- 
 fon- in the Trinity in fo far as it relates to application, 
 is the fruit of purchafe, yet their work as it relates to 
 the conftitution of the perfon of Imrnanuel, cannot 
 be faid to be fo : their work as relating to the confti- 
 tution of the perfon of Imrnanuel, immediately dis- 
 covers how fond (fo to fpeak) each perfon was to have 
 the great purchafer brought into the world, at the 
 time appointed for that end. Well then, we find the 
 Holy Spirit not only employed in the work of applica- 
 tion on the hearts of men, as the fruit of purchafe, 
 but alio employed in the confutation of the perfon of 
 Imrnanuel the great purchafer ; and this undeniably 
 holds forth the equality of his love with that of the 
 Father and Son, and evidences the obfervation to be 
 founded upon this verfe, for Mary was found with 
 child of the Holy Ghofi. 
 
 6. And Lafily, As to fueh as the Lord wants to 
 make life of, and honour with any inftrumentality in 
 his work, he fets bounds to their trials, and that ma- 
 ny times by the ordinary courfe of providence. So 
 was it in Mary's cafe; {he was fo highly favoured of 
 the Lard, as to be made inftru mental in bringing in* 
 to the world our great Imrnanuel ; and accordingly 
 though the Lord faw meet that fbe fhoulil for a iea- 
 fon be tried, by Jofeph's fufpecVmg her cbaftity, 
 yet her trials were limited by a fpecial providence : 
 by a fpecial providence ihe was greatly fortified a- 
 gainft either the hand or tongue perfecution of 
 thole about her, which otherwiie might have taken 
 place on account of fuppofed unchaftity : and what 
 was the fpecial providence ? It was her being efpou- 
 fed to Jofeph} the remarkable event of her pregnan- 
 cy 
 
Upon Matthew i. 18. i g 
 
 cy did not take place till once flie was efpotifed ; and 
 fo eminently was the kindnefs df providence diiplay- 
 ed herein, that not only her pregnancy, but the tims 
 when it took place, is judged by the Spirit worthy of 
 being recorded for the benefit of the church in future 
 ages. When as Mary was efpoufed to Jofepb, before 
 they came together •, jhe was found with child of the Ho* 
 ly Gboft* This then may be encouraging to us to be at 
 the Lord's difpofai, and engage in what work he lays 
 to our hand, believing that he will take care of us 
 therein ; he will take care both of our perfons an$ 
 chara&ers fo far as he fees it for his own glory and 
 for our real advantage: and we ffiould remember, 
 that when the Lord lays any work to our hand, Am- 
 ple fubmiffion is not all that is required ; a being 
 merely paffive is not all that is required ; but we are 
 called to active propenfity thereto, and a&ual appro- 
 bation thereof, after the example of Mary who, when 
 the angel came to her with the ftrange tidings of 
 what were to be the Lord's difpenfations toward her, 
 not only fays Luke i. 38. Behold, the handmaid of 
 the Lord, but alfo fubjoins, Be it unto me according h 
 thy word. 
 
 C 2 LECTURE 
 
[ 20 ] 
 
 LECTURE III. 
 
 Matthew i. 
 
 19. € Ihen Jofeph her hufuand being ajufl man, and not 
 willing to make her a public example^ was minded 
 to put her away privily. 
 
 20. But while he thought on thefe things, the angel of 
 the Lord appeared unto him in a dreapi, faying, &c. 
 
 OF the fix general things that we noticed lad 
 Sabbath from the 18th verfe of this chapter to 
 the end, we did then only fpeak unto the firft ; viz. 
 The introdu&ion unto the remarkable account of the 
 birth of Chrift which the Evangelift was about to 
 give, and a declaration of the pregnancy of the vir- 
 gin Mary ; which things are the general contents of 
 verfe 18th. 
 
 We now come to the fecond thing obferved in the 
 general divifion, viz. Jofeph's firft refolution upon 
 underftanding that his efpoufed wife was with child, 
 and while he fuppofed, that (he had been playing the 
 harlot, and this we have verfe 19th, Then Jofeph her 
 hufuand being a jujl man and not willing to make her a 
 public example was minded to put her away privily. 
 
 In which words we have lome things fuppofed, and 
 fome things expreffed, 1/?, Some things fuppofed, 
 As, 
 
 i. Jofeph's underftanding the pregnancy of his e- 
 fpoufed wife, is here fuppofed, as we read in the pre- 
 ceding verfe, that Mary was found with child, fo 
 this verfe informs us, that the matter had now reach- 
 ed Jofepn's ears j for it was then^ viz. when the 
 
 matter 
 
LECTURE III. si 
 
 matter was known to him that Jofeph her hufband 
 was minded to put her away. 
 
 2. Jofeph's perplexity is here alfo fuppofed ; no 
 doubt, there was a great ftruggle in his breaft between 
 affeftion on the one hand, and what he apprehended 
 was duty on the other, and certainly would have been 
 duty, had the cafe been with Mary as he thought; No 
 doubt, there was a great ftruggle between clemency 
 to his efpoufed wife, and what he apprehended was 
 juftice and equity in the circumftantiate cafe; and how 
 to keep the middle path amidfl fuch difficulties, was 
 no eafy thing. 
 
 But as thus there are fome things fuppofed ; fo 
 idly, There are fome things expreffed in this verfe, 
 viz. 
 
 (i.) Jofeph's refolution ; and 
 
 (2.) The reafon of it, or the principle from whence 
 it proceeded. 
 
 i* Jofeph's refolution in thefe words, — Not willing 
 to make her a public example, was minded to put her a* 
 way privily. Where again, notice two parts, 
 
 17?, Somewhat that Jofeph was averfe from and re- 
 folved againft, namely, the making a public example 
 of Mary. The law required, that fuch as played the 
 harlot, particularly fuch as were guilty of adultery 
 ihould be profecuted, even to death, Lev. 20. 10. 
 but though Jofeph as yet had no other view of Mary's 
 cafe, but that (he had thus been guilty, yet he could 
 not entertain thoughts of having any active hand in 
 her public profecution : He was not willing to make 
 her a public example j and the reafons hereof might 
 have been, 1. The nearnefs of the relation, fhe was 
 his efpoufed wife, he her hufband, Then Jofeph her 
 hufband being a jujl man, &c. 2. The ftrength of affec- 
 tion, which frequently does, and always ought to 
 take place amongft perfons in fuch a near relation, 
 Eph. v. 25. Hujhands, love your wives ; even as Chrijl 
 alfo loved the church, and gave bimfelf for it. 3. 
 Mary's decent and religious behaviour which would, 
 
 readily 
 
s* LECTURE III. 
 
 readily fill him with fuperadded bowels of companion. 
 Great evidences we have of Mary's religion, Luke i. 
 from verfe 26. and downward, and fo we may con- 
 clude that her behaviour would be decent and fuitable, 
 and tending much to proclaim her innocence, even 
 when fhe was fufpefted by Jofeph. 4. The great 
 reafon of Jofeph's clemency in this matter was, that 
 the Lord difpofed him thereunto, as he intended in 
 due time to difclofe the myftery, and evidence Man 's 
 innocence to Jofeph's fatisfaftion : thus then we have 
 an account of what Jofeph was refolved againft, he 
 was not willing to make her a public example. 
 
 idly j We find here what he was refolved upon, he 
 %vas minded to put her away privily. Whether we 
 fuppofe Mary by this time taken home to Jofeph's 
 houfe, or not, he might be laid to refolve upon put- 
 ting her away, when he refolved no more to acknow- 
 ledge a marriage relation to her, and refolved to ufe 
 means for her abfeonding, or removal to fome other 
 part of the country : this he was determined upon, 
 although alfo refolved to carry on the matter in fuch 
 2 private way as might occafion as little obfervation 
 as poffible, for he was ?ninded to put her away privily. - 
 But as thus we have Jofeph's resolution, fo 
 
 2. The reafon of it, viz* His being ajujl man* There 
 are two refpecls in which perfons may be truly called 
 Jufl ; 1 ft, When they are fo in refpect of juftitication 
 in the fight of God thro' the imputed righteoufnefs of 
 Chrift, the only ground of our accefs to and accep- 
 tance with God, // is God that juftifieth. The jufl 
 /ball live by faith, sdly, When they are fo ii) refpedl 
 of fan&ification and holinefs which is infeparably con- 
 nected with j unification ; for faith worketb by Iove 9 
 and purifieth the heart : and in thefe refpecls it would 
 feem that Jofeph was a juft man. It is true, there, 
 are whofe juftnefs may be commended by men, and 
 who are denominated jufl by them on account of 
 meer morality, Pharifaical righteoufnefs, and equal 
 dealing between man and wan, but as the Lord's ways 
 
 are 
 
Upon Matthew i. 19, 20. '23 
 
 are not as our ways, nor his thoughts as our thoughts 
 he can and does well difference between dead morality 
 or external juftnefs, and true holinefs, the latter where- 
 of is Jiis own image and work upon the foul ; and ac- 
 cordingly, however legalifts and hypocrites may be by 
 men called juft, on account of conforming their actions 
 to the letter of the law ; it is not the ftile of the fpirit of 
 God in fcripture to denominate them juft on that ac- 
 count : So that we infer that fuch as in fcripture are 
 denominated juft, are fo called either in refpeet of their 
 juftification or fanctification, or both ; and thus that 
 when Jofeph is here called a juft man, it points c 
 that habitual love unto holinefs that was implanted ia 
 his foul, as the fruit of juftification, fo as he could 
 not allow himfelf to harbour and give countenance to 
 fin, either in himfelf or others. There are fome, and 
 particularly the Papifts who infer from this verfe a- 
 mong others, the perfe&ion of holinefs m this life ; 
 becaufe Jofeph is here called a juft man ; but as there 
 is a wide difference between being perfectly juft, and 
 being only comparatively fo, it is in the laft of thefe 
 refpefts that Jofeph is called juft, as the term comes 
 f to be applied unto holinefs or fan&ification ; for in 
 juftificationthere are no degrees ; fuch as are juftifi- 
 ed, they are fo perfectly, and they are fo at once; 
 but in fanctification there are different degrees, and 
 , er is it compleated till death : fo that when Jo- 
 feph is here called a juft man, it by no means fpeaks 
 out a perfection of holinefs ; but only imports, that 
 whereas many about him, had little regard to the law 
 of the Lord, lie was Noah-like, righteous in Lis ge- 
 neration: Noah had many blemifhes about him, ar.d 
 was far from being perfectly holy, and yet he is cal- 
 led juft and righteous, vkz. comparatively, his righ- 
 teous foul was grieved with that generation among 
 whom he lived : In a word, for overturning the unac- 
 countable doctrine of the perfection of holinefs in this 
 life, ccnfider how exprefly the Spirit of God teftifies 
 againft it ia fcripture, while it is declared, That if 
 
M LECTURE IIL 
 
 we fay, we have not fin, we make God a liar, and the 
 truth is not in us ; and that there is not a jujl man upon 
 the earth, that doeth good and finneth not, Eclef. vii. 20. 
 
 From the verfe thus explained, obferve thefe things. 
 
 \ft, Such as belong to the Lord will have a refpeft 
 to his commandments ; and accordingly they are caU 
 led juft ; in oppofition to fuch as have no fuitable re- 
 gard to holinefs, and either are indifferent whether 
 their lives be conformable to the law of the Lord, or 
 not ; or if they have any concern about conformity of 
 life thereto, yet are indifferent about heart conformi- 
 ty ; or if they have any concern or fhadow of concern 
 about heart conformity, it is in order to recommend 
 them unto God, and as being the foundation of their 
 accefs to and acceptance with him, and thus under 
 colour of regard to the law of the Lord, are in the 
 the whole courfe of their exercife and deportment the 
 mofl dangerous and deceitful oppofers of it, as being 
 oppofers of the method of grace, the chief of all God's 
 ways, in which only it is, that God can be glorified, 
 Ifa. xlix. 3. In oppofition to all fuch, the children 
 of God are juft, as having the ftrength of fin bro- 
 ken, and the power of rebellion brought down, and 
 their hearts in a good meafure reconciled, both to the 
 Lord's will of precept, and to his will of grace. Says 
 Chrift, If ye love me, keep my commandments, and ac- 
 cordingly Jofeph, as he had fuch a regard as this to 
 the law of the Lord and the way of holinefs, is here 
 called a juft man, Then Jofeph her hufband being a 
 jujl man. 
 
 2d/y, Such as have an honefl principle, may be 
 in great (traits as to the road of duty. So was the 
 cafe with Jofeptu he was a juft man ; and yet, as we 
 told you, in the explication of the verfe, his perplexi- 
 ty, and not knowing well what to do, is here fup- 
 pofed. Yea 
 
 ^dly, An honeft principle and good intentions will 
 not prove that actions are good, jofeph had an ho- 
 neft principle, and a good intention in propofing to 
 
 put 
 
Upon Matthew i. 19, 20. ft) 
 
 put away Mary ; and yet had he done it, he had done 
 quite wrong. In like manner, Job's friends had an 
 honeft principle, and (poke the truth ; yet they were 
 wrong in the application of thefe truths to the cafe of 
 Job, as appears by the Lord's anger being kindled 
 againft them, Job xllL 7. And chis may ferve to in- 
 form usj that we ought to call no man father in the 
 matter's of God ; or that the goodnefs of men is no e- 
 vidence that all their practices, even their public prac- 
 tices and way is right, and fo is no warrant for follow- 
 ing them implicitely, or any further than they follow 
 Chrift, Ifa. viii. 20. To the law and io the tcftirnony : 
 if they [peak not according to this word^ it is hecaufe 
 there is no light hi them. Even the children of .God, 
 what /teps foever they take inconfiftent with this lavf 
 and teftimony* however as to their ftate they are 
 children of light* yet they have no li*ht in them as to 
 thefe particulars and in thefe things wnerein they con- 
 tradi£i the fure word of prophecy ; and in this re- 
 fpect many even of them, do often go mourning 
 without- the fun, and Reman like are laid in dark and 
 doleful caves. Pfalm Ixxxviii. 6. as our eyes do fee 
 at this day, 
 
 4thh. Such purpofes and resolutions as are entered 
 into without divine cc.unfe! are very dangerous. Not 
 only are we called to regard the law of the Lord, as 
 our rule, but to be concerned for the fpirit of illumi- 
 nation for a right understanding of the rule. Alas, 
 the negbci of this is the fad caufe of the mi (lakes 
 and falls of many : They think they have a concern 
 to walk by the rule of the word ; but then their own 
 reafon, their own wifdom is made the judge of the 
 word, and they have not been duly employed with 
 the Pfalmiii in crying, as in Pfalm cxix. i3. Open 
 thou mine eyes, that I may behold wondrous things out of 
 thy law. And hence tlrey {tumble and fali, amidit 
 the greateft apprehended light : much like to the 
 danger that Jofeph was in : Why, he thought no- 
 thing was more plain than that Mary Had played the 
 D harlot ; 
 
*6 LECTURE III. 
 
 harlot ; he thought nothing was more plain than that 
 the law of the Lord required that fuch fhould be pu- 
 nifhed ; he, farther, thought nothing was more plain 
 than that the very leaft thing he could do was to put 
 her away privily ; and yet had he been left fo to do, 
 he had greatly injured the innocent and done amifs. 
 And this he no doubt had done, had not the Lord 
 by his gracious counfel mercifully prevented it, which, 
 fhews the need we all have to put up the Pfalmift's 
 prayer, Pfalm xliii. 3, O fend out thy light and thy 
 truth 1 let them lead me > let them bring me to thy holy 
 hilly and to thy tabernacles. 
 
 $thly y The Lord may fuffer perfons to be in a great 
 meafure fixed in a will of their own, before he disco- 
 ver to them, and reconcile them unto his will. Thus 
 alfo was it with Jofeph : he was in a great meafure 
 come to a point in being minded to put Mary away, 
 before the Lord manifefted himfelf unto him : and 
 this (hould be a warning to us to beware of making 
 hafte, and to wart patiently for the mind of the Lord, 
 being afraid to take one ftep without him ; for the 
 vifion is for an appointed iime y and in due time it will 
 [peak and will not tarry. 
 
 6thly, The nearer we are to danger, the more fea- 
 fonable and precious is the deliverance. This was the 
 cafe with Jofeph ; he was in danger, and upon the 
 point oLtzkmg a wrong ftep ; for, he was minded to 
 purMary away ; but as it is the Lord's ordinary way 
 to appear when the blafl of the terrible ones is as a florin 
 cgainfl the wall, and to make man's extremity his op- 
 portunity : he thus dealt with Jofeph as in the fol- 
 lowing verfes. to which we now proceed. 
 
 In the 20th and 2 lft verfes then,, we have the third 
 thing that we obferved in the general divifion, viz. 
 The manner in which the execution of Jofeph's firft. 
 lefolution was diverted and prevented. And as to 
 the general nature of thefe verfes, they contain a 
 mefiage from God unto Jofeph, concerning which, 
 we may notice thefe four things ; 
 
 - - - ■ ° - i, The 
 
Upon Matthew i. 19, 20; 27 
 
 1. The feafon in which it was fent, While he thought 
 on thefe things ; that is, when, though he now appre- 
 hended a balance of light, and was refolved to put a- 
 way Mary privily, yet he was weighing and farther 
 pondering the matter, probably not without fome he- 
 fitation, whether or not he might as yet be rightly 
 refolved, 
 
 2. The meflenger, An angel. The word angel fig- . 
 nifies a meflenger or bearer of tidings ; and fo in- 
 deed the angel was to Jofeph upon this occafion. .We 
 read in fcripture of two kinds of angels, namely, the 
 uncreated Angel of the New Covenant, Our Lord 
 Jefus Chrift, who is called the angel of God's pre- 
 sence, Ifa. lxiii. 9. The angel of his pre fence faved 
 them ; and who fometimes appeared unto his people 
 of old, as unto Mofes at the bufh, and unto Mano- 
 ah, when the angel did wondroufly and Manoah and 
 and his wife looked on. Next of created angels ; 
 fome of whom kept not their nrft eftate, but finned 
 and fell, and are referved in chains under darknefs 
 unto the judgment of the great day; and others are 
 confirmed, and ftand in the prefence of God ready to 
 run his errands, and do his pleafure, Pial. ciii. 26. ' 
 We fhall not much ftand to difpute whether this angel 
 that appeared to Jofeph was the uncreated Angel of 
 the New Covenant, or one of the created angels. If 
 any fhould contend, that he was the Angel of the 
 New Covenant, they might advance this argument 
 for it : That he is not in this verfe called an angel, 
 but the angel, which it might be alledged is in a way 
 of eminence. And if others fhould contend, that it 
 was a created angel, they might advance this argu- 
 ment for it : That it is probable, it was the fame an- 
 gel that here appeared unto jofeph, that was fent to 
 Mary with a like Meilage, Luke i. who is there cal- 
 led Gabriel, and who appears to have been a created 
 angel by what we there read of him. The latter of 
 thefe we fuppofe to be the cafe, viz. That it was a 
 created angel who was here fent to Jofeph, as unto 
 
 D 2 Zach- 
 
x8 LECTURE III. 
 
 Zacbarias and Mary, Luke i. Are they not all mini- 
 firing fpirits feni forth to mini/ler to them who /ball be 
 heirs offalvation? And there feems to be nothing fai4 
 of this angel, but what according to the fcripture-ftile, 
 will agree to created angeis ; as we may fee, particu- ■ 
 larly, in feveral paffages in the Revelation cf John. 
 
 3. The manner ct communicating the meffage ? 
 it was in a dream, Behold* the angel of th? Lord dp- 
 feared unto jofiph in a dream. KereupQn we may 
 take notice, 1. That, no doubt, there were dreams 
 in tbofe days as well as now \vhicb proceeded fronj 
 natural caufes, and were not to be looked upon as 
 divine revelation : thus dreams were no fmall part of 
 Job's trouble, Job vii. 13, 14. When I fay my bed 
 jhall comfort me, my coach /hall eafe my complaint : 
 *£hen thou fcarejl me with dreams , and t err if eft me 
 through vi/ions. There ^re many natural caufes af- 
 figned for the ordinary dreams with which perfons 
 are commonly delighted or frightened, as, the nature 
 of our thoughts and converfation through the day, 
 me conflitution of the perfon, the preient (tate of 
 -health, and the like. But, 2. Thcfe dreams in which 
 the Lord revealed himfelf to his people, as they were 
 extraordinary, fo they had fuch evidences of light 
 coming along with them, and fo much of the teiti- 
 ynony of the Spirit, that no room was left for doubt- 
 ing that it was the Lord himfelf who fpoke by them. 
 We find dreams and vifio-ns are mentioned as the two 
 grand ways in which the Lord revealed himfelf to hi$ 
 prophets of old, Num. xii. 6. If there be a prophet a* 
 mong you, I the Lord will make my (elf known unto him in 
 a vifion* and will [peak unto him in a vifion, and will 
 ?ak unto him in a dream. And of this fort was this 
 dream of Jofeph's, for the angel of the Lord appeared 
 unto him in a dream. 
 
 4. We have the meffage itfelf : Jofeph thou fon of 
 David, fear not to take unto thee Mary thy wife ; for 
 that which is conceived in her is of the Holy Gho/t : And 
 jhe fhall bring forth a fon, and thou /[halt call his name 
 
Upon Matthew i. 19, 20. 29 
 
 ytfusi for hejlmllfave his people from their fins. Bu$ 
 this meffage is fo complex, that to enter particularly 
 into it at piefent, would evidently tranfgrefs your time, 
 and therefore, leaving it till afterwards, from the firft 
 part of the verfe now explained, obferve thefe things : 
 
 1. That not only fhould we be concerned to get a 
 balance of light ; but we are called to weigh it well, 
 when got, left the light in us fhould be but darknefs. 
 There are many reafons for tl)is : as 1. Our natural 
 benighted condition is a reafon of the need of weigh* 
 jng light ; for as men whofe eyes are fhut, will ima- 
 gine that they fee a variety of objeds ; and as fuch as 
 travel in the night, are ready to imagine they fee light 
 when and where there is none, and are fometimes led 
 afide by wild lights j fo are we in danger by reafoa 
 of darknefs. 
 
 2. The great deceitfulnefs of our hearts is a rea- 
 fon for this, as they are ready to clothe the blacked 
 things in the faireit drefs ; and fo ready, that the 
 Lord's verdift of them is exceeeding awful. The heart 
 is deceitful above all things, and defperately wicked ; 
 who can know it ? 
 
 3. The fubtilty of fpiritual enemies is another rea- 
 fon ; for the fcripture w r itneffeth, that, particularly, 
 Satan doth even transform himfelf into an angel of 
 light. And 
 
 4. The beacons that are fet up before us, nd the 
 evidences of fuccefs in this exercife of weighing light, 
 that are afforded, are reafons of this: lnftance the cafe 
 pf Jofeph prefently before us ; he was minded to put 
 Mary away, but while he thought on thefe things ; be- 
 hold the angel of the Lord appeared unto hw in a dream* 
 And it is to be remembered, that as the duty of 
 weighing light is great, fo the right manner of the 
 exercife is difficult; and particularly it is to be remem- 
 bered, that a carelefs prolonged fufpence is not (yea 
 is inconfiftent with) this fuitable exercife of weighing 
 light, Ephraim is an unwife fon : he Jhoidd not fay 
 long in t be place of the breaking forth of children. And 
 
 farther 
 
30 LECTURE III. 
 
 farther, a deferring of means is inconfiftent with this 
 exercife, as a fuitable weighing of light is in the way 
 of waiting upon the Lord in the ufe of appointed means. 
 Thus be concerned with Jofeph to guard againft the 
 rafh execution of your own refolutions ; and in this 
 way of waiting, confirmation may, yea, and readi- 
 ly, will come, While he thought on thefe things, behold 
 the angel of the Lord appeared unto him in a dream. 
 
 idly, That the Lord's appearances in behalf of his 
 people, are wonderful, and defer ve to be recorded, 
 and particularly, his appearances for their dire&ion. 
 Of this nature was his appearance, by the inftrumen- 
 tality of the angel unto Jofeph. When Jofeph was in 
 a flrait, the Lord ftept in, and the account of this dif- 
 penfation is ufhered in with a behold, Behold the an- 
 gel of the Lord appeared unto him in a dream ; which 
 intimates the duty of remarking, wondering at, and 
 making fuitable improvement of the difpenfation. 
 
 *$dly, The r^afon we have to hold the do&rine of 
 the miniflration of angels. An angel was fent to Jo- 
 feph ; and although revelation by the inftrumentality of 
 angels be now ceafed, as the canon of the fcripture is 
 compleated ; yet the miniftration of angels among and 
 unto the people of God does ftill continue ; for he, 
 viz. the Lord, will give his angels charge concerning them 
 to keep them tn all their ways, left at any time they dafb 
 their foot againft a ft one, Pfal. xci. II. And are they not 
 all miniftring jpirits fent forth to minifter to them that are 
 heirs offahation f O believer, how high is your pri- 
 vilege, as you have a guard of divine attributes and 
 perfections about you, Pfalm cx^v. 2. So you have 
 a guard of holy angels as the fervants of your heaven- 
 ly father commifiioned to defend you, commiffioned 
 to attend you; and that not for a day only, but all 
 your days, and till you be landed fafely on the other 
 fide of the flood. And 
 
 4thly 9 That God who in thefe laft days has fpoken 
 to us by his Son, did, at fundry times and in divers 
 manners > fpeak unto our fathers by the prophets ; 
 
 and 
 
Upon Matthew i. 19, 20I ^1 
 
 and accordingly this was one of the ways in which he 
 fpoke unto them, viz, by dreams. So did he fpeak 
 to Jofeph by the angel, for the angel of the Lord ap- 
 peared unto him in a dream. And as he thus fpoke 
 to Jofeph, what he faid was concerning his fon, our 
 great Immanuel, whom he hath appointed heir of 
 all things, and by whom he hath fpoken to us in thefe 
 iaft days ; for the meflage was, Fear not to take unto 
 thee Mary thy wife, for that which is conceived in her 
 is of the Holy Ghofl ; and fhe fhall bring forth a fon, 
 and thoufhalt call his name Jefus, for he fhall fave bis 
 people from their finsi—Q£ which more afterward, if 
 the Lord will. 
 
 LECTURE 
 
[ V ] 
 
 LECTURE IV, 
 
 Matthew u 
 
 fco. ——»]?eaf mi to take unto thee Mary thy ivife ; for 
 that which is conceived in her^ is of the Holy Ghofl. 
 
 21. And /he pall bring forth a/on, and thou /halt call 
 his name Jefus : for he /hall /ave his people from 
 their fins. 
 
 WE have now infifted on the firfi two of the 
 fix things noticed in the general divifion ; 
 and laft Lord's day entered upon the third, viz. The 
 manner in which the execution of Jofeph's firft refo- 
 Ju.tion came.to be diverted and prevented; which we 
 have in the 20th and 2 iff verfes now before us, con- 
 taining, in general, a meffage from God unto Jofeph, 
 concerning which we noticed four things : ifi, The 
 feafon of the meffage, namely, While Jofeph thought 
 en thefe things. idly, The meffenger, an angel, Be* 
 held, the angel of the Lord appeared unto him. ^dlf, 
 The manner of communicating the meffage, it was in 
 a dream. Behold, the angel of the Lord appeared unto 
 him in a dream. And 4thly, The meffage itfeif. 
 
 To the firft three of thefe we then fpoke fomewhat 
 particularly, and offered a few obfervations therefrom: 
 And we now come, as was then propofed, unto the 
 4th thing, viz. The meffage itfeif, which we have in 
 thefe words : Jofeph, thou Jon David, fear not to take 
 unto thee Mary thy wife, for that which is conceived in 
 her is of the Holy Gho/i, and foe /ball bring forth a fon 9 
 and tbw /halt call his name Jefus , for be /hall fa.ve his 
 
 people 
 
LECTURE IV, 33 
 
 people from their fins. Where we have two things no- 
 ticeable : \t 
 
 (i.) To whom the angel fpoke, and 
 
 (2.) What he faid. 
 
 i. To whom the angel fpoke in the name of two 
 Lord: it was to Jofeph, and he points him out the 
 ways : iy?, In his name, 2d7y, By his defcent. 
 
 Fir ft. By his name jofeph, The angel of the Lord 
 appeared unto Mm, faying Jofeph. This word Jofeph 
 fignifies increafe or addition ; and though we are not 
 for fcrewing the meaning of fcripture names, yet we 
 may here take notice, that fitly was this man called 
 jofeph, as it was in his time and immediately in his 
 family, that our great Immanuel did appear in the 
 likenefs rt finful flefli though free from fin, in whom, 
 the family of David and Jofeph was added unto, yea, 
 and perpetuated ; in whom it was increafed, not on- 
 ly in refpect of number, but alfo of dignity ; as it is 
 laid concerning this wonderful fon of David, That of 
 the increafe of his government and peace there f hall b: 
 end, I fa. ix. 7. The angel when he came to deliver 
 his meffage, calls Jofeph by name ; and we find this 
 Was frequently the Lord's way when he had a meffage 
 to a perfon : he firft called them by name : Thus did 
 he to Mofcs from the burning bufh, Exod. iii. 4. 
 God called unto him cut of the mid (I of the bufh^ and faid, 
 Mo/esy Mofes ; and he faid here am 7. And thus did 
 he to Samuel, when he was about to inform him of 
 the heavy judgments to come on the houfe of Eli, 1 
 Sam. iii. 4, 6, 8. and this tended to inform the per- 
 rons ipoken to, of one or both of thefc things : i. Of 
 the great importance of the things to be fpoken unto 
 them by the Lord, and fo of their duty to give atten- 
 tion thereto. 2. Of the fpecial concern that they 
 perfonaiiy had in the meffage, as commonly fuch 
 meffages did either exprefs or ftrongly import, fome 
 new piece of bufmefs laid to the hand of the perions 
 to whom they were brough: ; and both thefe things 
 
 (be Lord no doubt wanted J^fejih to be informed of, 
 
 E when 
 
34 LECTURE IV, 
 
 when by the inftrumentality of the angel he is thus 
 called by name. But 
 
 Secondly ', As he is pointed out by his name Jofeph, 
 fo alfo by his defcent or the family to which he be- 
 longed, and that in thefe words, Thou fon of David. 
 As none of the Lord's words are vain, fo neither 
 were thefe j the meffage that Jofeph was about to re- 
 ceive, concerned the coming of Chrift, and he is pre- 
 pared for it by this compilation, Thou fon of David ; 
 which may be viewed as a mean of affording unto 
 Jofeph, both confirmation and confolation. 
 
 i/?, Confirmation, for this compilation as connec- 
 ted with the meffage, might lead him to the confider- 
 ation of thefe things : 
 
 (i.) That he himfelf was a living witnefs that the 
 family of David was not yet extinct. 
 
 (2.) That though the family of David was not ex- 
 tinft, yet his circumftances and fituation evidenced 
 that it was brought low, for he was a carpenter, and 
 it would feem was of no great account among the 
 Jews, as we find they were afterwatds offended at 
 Chrift's miniftry, among other reafons for this, be- 
 caufe he was the fon of the carpenter ; it would feem, 
 they thought that fo much learning as Chrift eviden- 
 ced, and fuch a public work as he was employed in, 
 was too much above his ftation : and hence fay they, 
 Matth. xiii. 35. Is not this the carpenter's fon ? is not 
 his mother called Mary ? and his brethren James, and 
 Jofes, and Simon, and Judas, and his Jifters, are they 
 not all with us ? whence then hath this man all thefe 
 things ; and they were offended in him. 
 
 (3.) This compellation, Thou fon of David, as con- 
 nected with the meffage, might lead him to refle& 
 that Chrift was promifed of the family of David, which 
 even Old Teftament faints were informed of, as ap- 
 pears from many paffages of fcripture, particularly, 
 Pfaf. lxxii. 1, 5, 7. Give the king thy judgments % O 
 God ; and thy righteoufnefs unto the king's fon* They 
 fimll fear thee, as long as the fun and moon endure, 
 
 through 
 
Upon Matthew i. 20, 21. 
 
 throughout all generations. In his days foall the righ- 
 teous flourijh, and abundance of peace fo long as the moan 
 endureth. and PfaL lxxxix 3, 4. I have made a cove* 
 riant with my chofen : I have fworn unto David my fer* 
 vant. Thy feed will I eflabltjb for ever, and build up 
 thy throne to all generations. And 
 
 (4.) By comparing thefe things together, that Da- 
 vid's family was to be honoured with the birth of 
 Chrift, and that David's family was now low, he might 
 be led to conclude, that the time of the manifeftation 
 of the promifed Meffiah in the flefh was at hand, and 
 thus be difpofed the better to receive, and be the 
 more confirmed in the teftimony fubjoined to this 
 compellation. 
 
 idly. This compilation may be alfo viewed as a 
 mean of confolation to jaieph, and this as the necef- 
 fary confequenc? of the other ; as it points out the 
 near connection that Jofeph had to Chrift in refpeci 
 of natural relation, and the great honour that was 
 conferred on him thereby ; efpecially as this was 
 connefted with faving faith in Chrift j for indeed 
 without this, the other had been of no avail, as 
 may be learned from Luke xi. 27, 28. And it came to 
 pafs as he [poke thefe things , a certain woman of the com- 
 pany lift up her voice and [aid unto him, Bleffed is the 
 womb that bare thee, and the paps which thou h aft fuc- 
 ked. But he faid, yea, rather bleffed are they that hear 
 the word of God and keep it. 
 
 %dly, As thus we have noticeable to whom the art- 
 gel fpake, we may farther obferve what he faid; this 
 we have in thefe words ; Fear not to take unto thee Ma- 
 ry thy wife ; for that which is conceived in ker, i is cf the 
 Holy Ghoft ; and fhe fhall bring forth a Jon, and thou 
 fhall call his name Jefus, for he fhall fave his people from 
 their fins. Where we have two things in general. 
 \fl, A dehortation. 2^/y, -Reafons inforcing it. 
 
 1/?, A dehortation in thefe words, Fear not to take 
 unto thee Mary thy wife : /which dehortation amounts 
 to an exhortation or call to fomething pofitiv?, viz. 
 
 '■ E z to 
 
36 LECTURE IV. 
 
 to take Mary home, and without hefitation acknow- 
 ledge her as his wife. It was not perfidy in Jo- 
 feph, it was not want of affe&ion, or the like; but 
 it w&fear* a fear of difhonouring the Lord, a fear 
 of violating his law, as he fuppofed Mary had played 
 the harlot ; and therefore the meilage comes in this 
 form, Fear not. But confidering what views Jofeph 
 had of Mary's cafe, had this been all the meilage, 
 no doubt, it had filled him with a multitude of 
 ftrange thoughts jind a variety of perplexities, as he 
 could not eafily have comprehended the confiftency 
 of fuch a dehortation with the written wordj. while 
 he laboured under fuch a fufpicion of Mary. But 
 as this dehortation is given ; fp 
 
 indtfi Solid reafons for, and motives to enforce it, 
 are immediately annexed in thefe words: For that 
 which is conceived in her is cf the Holy Gkoft y and Jhe 
 Jhall bring forth a fan, and thou /halt call his name Je- 
 fus, jor he fball fave his -people from their fins : Which 
 reafons or motives we may view in three parts : In 
 them there is, ifi> Something fpoken for Jofeph's 
 fatisfaflion and information. %dly. Something fpoken 
 for his encouragement and confolation : And yilj% 
 Something fpoken for his direction. 
 
 I. There is fomething fpoken for Jofeph's fatisfac- 
 tion and information in thefe words: Spat which is 
 conceived in her is of the Holy Ghofi ; What was the 
 ground of Jofeph's demur all this while, it was his fuf- 
 oe.ftiog the virgin's cbaif ity ; but now the fecret is 
 difclofed unto him ; now he is informed that though 
 the virgin was with child, yet fhe retained her chafti- 
 ty - f . and was a virgin (till ; for her pregnancy was ef« 
 fe&uated by the power of the Holy Ghofi. As the 
 declaration here made to Jofeph, is much the fame 
 with what we have. ver. 18. to which we have fpoken 
 on a former occafion, we {ball not now infift on it ; on- 
 ly, in a word, itfervesto inform us particularly of thefe 
 two things: iji, Of the extraordinary manner of our 
 Lord^ conception : it was by the power of the Ho- 
 ly 
 
Upon Matthew i. 20, 21. 
 
 37 
 
 ly GlioPt ; That which is conceived in her is oftheJJoh 
 Ghofl ; which is not fpoken with any view to fectale 
 the Father or Son from havihg a hand in this gra* 
 work, but only in order to the exclufion of huma\ 
 inftrumentality. And idly, It ferves to inform us of \^ 
 Chrift's abfolute freedom from the corruption of the 
 human nature. As our firft father Adam finned in 
 the capacity of our public head, his pofterity ftancj 
 chargeable with his firft fin, and derive finning na- 
 tures from him : but this contagion has feized only 
 upon thofe defcending from him by ordinary genera- 
 tion. As we fpeak of exceptions from general rules, 
 here, viz. in Chrift, is an exception, yea, and the 
 only exception that has ever taken or will ever take 
 place, from the general aflertion, that in Adam all 
 die : for, fuch a High Prieft became us, who is holy, 
 harmlefs, undefiled, and feparated from fmners, who 
 though he was made fin for us, yet himfeif knew no 
 fin, 2 Cor. v. 21. 
 
 2. We told you, that there is fomethlng in thefe 
 motives fpoken for Jofeph's encouragement and con- 
 foiation in thefe words, fhe /bail bring forth a fori. 
 Where we have, 1/?, A further degree of revelation 
 made to Jofeph while he is informed, that that which 
 was conceived by the virgin was a man-child, a 
 fon, viz. That Son promifecL even to our firft pa- 
 rents in paradife, when it was faid to the ferpent, / 
 will put enmity between thee and the woman, and between 
 thy feed and her feed, it Jhall b.ruife fby head, and thou 
 flwlt brulfe his heel, Gen. iii. 15. And that our firft 
 parents took up this promife as pointing to Chrift, is 
 plain from Eve's conjecture, when fhe bare Cain, ihe 
 thought, (though ihe was miftaken) that it was by 
 the line of Cain that Chrift would come, and hence 
 fays fhe, Gen. iv. 1. 7 have gotten a man from the Lerd, 
 or as it might be rendered, / have gotten a man the 
 Lord. This was the Son, in the faith of whofe com- 
 ing the church fweetly fung, Ifa. ix. 6. Unto us a child 
 is bom, and unto us a fon is given* 2dly> A promife 
 
33 LECTURE IV. 
 
 is hero made of the certainty of his birth, Jhe Jhall 
 bring forth a fori, a promife, that as the virgin had 
 conceived, io {he fhould be preferved, and the child 
 grow till the appointed time of birth. Is it faid con- 
 ceroing the Lord's conduct to Zion, Ifa. vi. 9. Shall 
 I bring to the birth and not caufe to bring forth ? Much' 
 more may this be laid as to his bringing the King of 
 Zibn into the world, For Jhe {hall bring forth a fon. 
 But 
 
 3. In thefe motives there is fpoken fomething for 
 Jofeph's direction in thefe words, Thoufhalt call his 
 name Jefus, for he Jhall fave his people from their fins. 
 
 1 1. Here we have the name that Jofeph was order- 
 ed to give the child, Jesus, "Thou jhalt call his name 
 Jefus. This name comes from a Hebrew word, fig- 
 xiifying to fave. We find fome others in fcripture 
 di*i bear this name, as Jofhua ; for the names Jofhua 
 and Jefus fignify the fame thing: And accordingly' 
 lie who in the Old Teftament is called Jofhua, in 
 the New Teftament is called Jefus, Heb. iv. 8. For 
 if Jefus (that is Jofhua,) had given them refl, then 
 would he not afterward have fpoken of another day* 
 Such as did bear this name, or any name coming from 
 the lame original word, were fo called on account 
 of fome inftrumentaliry in temporal deliverances to the 
 Lord's people, and as being figures of the true ; but 
 here is the glorious antitype of them all, the true Jo- 
 fhua, the true Jefus, a compleat Saviour. Jofhua of 
 eld did not, could not give Ifrael permanent reft, If 
 Jefus had given them refl, then had he not afterward 
 fpoken of another day ; but in Chrift, there is folid and 
 permanent reft to be enjoyed, both to heart and con- 
 science : There is reft to the heart, The Lord is my 
 portion, faith my foul, My Hefh and my heart faileth me, 
 but the Lord is ihefirength of my heart vnd my portion 
 for ever, Pfal. lxxiii. 25. And there is reft to the con- 
 ference in him, for by two immutable things wherein it 
 is impofjible for God to lie, they have Jlrong confolation 
 who have fled for refuge to lay hold on the hopefet be* 
 
 fore 
 
 • 
 
11m JeHW 
 :d fatheiV, 
 e child a\ 
 
 Upon Matthew i. 20, 21. ^. 
 
 fore them. Well, Jofeph is directed to call hi 
 and that not merely as he was his fuppofed 
 and thus feemed to have title to give the 
 name ; but this direction includes in it a call unto, 
 yea a promife of the exercife of faith ; a direction 
 to call, and a promife that he fhould call him Jefus, 
 not only as Jefus was his fuppofed fon, but as he was 
 his real Saviour. And fo 
 
 2. We have the reafon of the name in thefe words, 
 for he Jhall Jave his -people from their fins ', where wc 
 may notice, (1.) The work of our great Immanuel, 
 it is to fave from fin, and this he does two ways, 
 1/?, By price, Thejuji fufferedfor the unjufi, that he 
 might bring us to God ; He is the good true Shepherd,, 
 he lays down his life for his /beep, idly. By power ; 
 as he purchafed redemption by his obedience, fo he 
 applies it by his Spirit, in taking the prey from the 
 mighty and delivering the lawful captive, by implant- 
 ing grace, killing fin, carrying on his work, and in. 
 due time landing them in glory who are thus privi- 
 leged. And if you fhould enquire who are thefe, we 
 have an account here (2.) Of the perfons faved by 
 Chrift in thefe words, his people, He fhallfaw his 
 people from their fins. And it is proper you take no- 
 tice, that perfons do bear this character of the Lord's 
 people on a two fold account ; 1/?, Such as are 
 brought within the bond of the new covenant, m 
 confequence of their election : they properly and 
 ftri&ly arc fo, and fhall be compleatly faved by Chrift j 
 all that are thus efpoufed unto him have been eletted 
 from eternity ; and all that have been eledted from e- 
 ternity fhall thus be efpoufed to him, and faved by 
 him. But 2dly 9 Perfons do beart his character of the 
 Lord's people on accouqt of their vifible-church-mem- 
 berfhip and enjoyment of external privileges, Amos 
 iii. 2. Tou only have I known of all the families of the 
 earth ; therefore will Ipuni/h you for all your iniquities ; 
 Now though wc reckon the firft of thefe is chiefly in- 
 tended in this place, he fhail fave his people j yet we 
 
 do 
 
40 LECTURE IV. 
 
 do not exclude the other, namely, the members of 
 the vifible-church ; only it is to be remembered, that 
 if thefe words, He Jhall fave his people from their fins, 
 be viewed as pointing to the elect, and members of the 
 church-invifible, they contain a declaration of what 
 certainly fliall be the cafe, for all fuch (hall be faved ; 
 but if they be viewed as pointing alfo to the church- 
 vifible, they contain a declaration of our warrant to 
 put in for lalvation. Every member of the vifible- 
 church, every baptized perfon, every profeflbr of the 
 name of Jefus, yea, every hearer of the gofpcl, is 
 warranted to put in his claim, and particularly Gen- 
 tiles ; for, though the Jews were God's peculiar peo- 
 ple under the Old Teftament, and may in thefe words, 
 His people, be primarily intended, yet the wall of 
 partition is now broken down, and the promife runs 
 as in Ifa. xlix. 6. It is a light thing that thou Jhouldjl 
 be my fervant io raife up the tribes of Jacobs and reftore 
 the preferved of Ijrael ; 1 zvill alfo give thee to be a light 
 unto the Gentiles , that thou mayejl be my falvation to the 
 ends of the earth. And the call on the footing of fuch 
 promifes is as in Ifa. xlv. 32. Look unto me and be ye 
 faved ', all the ends of the earth ; for I am God, and be- 
 fides me there is none clfe. 
 
 Many obfervations might be made from thefe ver- 
 fes now explained j but we conclude with the follow- 
 ing eight. 
 
 1 ft, That the exercife of grace includes in it a fear 
 of fin. There are indeed fome forts of fear of fin, 
 that are not fuitable exercife. As 1. Such a fear of 
 fin as defppairing men have, who tremble under appre- 
 henfions of fin, or rather of wrath, without a view of 
 mercy, without any view or the cleanfing blood of the 
 Lamb by the eye of faith, 2. Such a fear of fin as 
 hypocrites and legalifts have, who are afraid of it, not 
 becaufe of its defiling, butbecaufe of its damning na- 
 ture, who are not afraid of fin, properly becaufe of 
 its own nature, but becaufe of its confequents; like 
 a, man who refufes to take a coal into his bofora, be- 
 caufe 
 
Upon Matthew i. 20, 21. \4I 
 
 caufc it would burn him 5 but would make no fcruf 
 did it only defile him. 3. Such a fear of finning 2S 
 unbelief di&ates, and as proceeds from a diftruft oP 
 the accomplifhment of promifes anent daily preferva- 
 tion from fin and all evil, fuch as that in Pfah cxxi. 
 8. The Lord prefrve thy going out^ and thy coming in > 
 from this time forth and even for evermore* But on the 
 other hand) there is a fuitable fear of fin ; when per- 
 fons are led to ftand a: a diftance from it, and refufc 
 to tamper with it, becaufe of its God-diflionouring 
 nature, becaufe it is the very oppofite of the nature 
 and will of our God, our gracious and merciful God ; 
 and fuch a fear as. this, it would feem, Jofeph had. 
 It is faid, The fear of the Lord is the begimiing of wif- 
 dom ; and as Jofeph is called a juft man in the refpefts 
 we Ihewed you laft Sabbath, this evidences his hav- 
 ing the fear of the Lord put in his heart ; but where- 
 ever the fear of the Lord is, there fuch a fear of fin will 
 be, as we have been fpeaking of; and therefore we may 
 conclude that Jofeph's fear was of this kind, while he 
 fuppofed, that Mary had fo difhonoured the Lord. 
 And here, by the way, ye may obferve that as the 
 fear of fin and the fear of the Lord are connected, 
 and as there are different kinds of the fear of fin, fome 
 condemnable and fome commendable, fo alfo there are 
 different kinds of the fear of the Lord, fome con- 
 demnable and fome commendable : That kind of the 
 fear of the Lord that is condemnable is generally cal- 
 led fiavifh fear : That kind which is commendable is 
 generally called filial fear. That kind which is con- 
 demnable, or fiaviih fear, eyes God as an enemy, a 
 tafk-mafter, a judge; but that kind which is com- 
 mendable or filial fear, eyes God as a father in Chriiu 
 Slavifli fear has the juftice of God for its objeft ; fi- 
 lial fear his goodnefs, that is, all the perfections of 
 God as manifefted through Chrilt, and fo manifefted 
 in a way of mercy and goodnefs. And hence the pro* 
 mife runs, Hofea iii. 5. Afterward frail the children 
 
 f of Ifracl return^ andfek the Lord their God> and Da* 
 
41 LECTURE IV. 
 
 r^d their king, and fhall fear the Lord and his gondnep 
 in the latter days* Let us then be concerned for ac- 
 quaintance with this fort of fear of the Lord, which 
 will be connected with a fuitable fear of fin ; and let 
 us not only be concerned for a fuitable fear of fin, 
 but alio for a right informed judgment concerning fin 
 and duty. Though Jofeph had this fuitable fear of 
 fin, his judgment was not well informed for a feafon ; 
 and hence he was afraid at what foe had no reafon to 
 fear, which gave cccafion for this dchortaticn. Fear 
 not to take unto thee Mary thy wife. 
 - zdly, Solid courage and comfort is founded on the 
 divine teftmiony. jofeph w 7 as toffecf, afraid, and de- 
 jected till now ; but well might he be quiet when fuch 
 a call from the Lord was given him, fear not to take 
 ■ unto thee Mary thy wife; and when fuch good and 
 foiid ground of comfort are fubjoined, as a threefold 
 divine fhall, She fhall bring fortb y thou fhalt call, cind 
 he /hall free ; and indeed, calls of much the fame kind 
 are given to all the children of God ; and thefc like- 
 wife upon folid grounds: though they be not dehort- 
 ed from fuch a fear of God, or fuch a fear of fin as 
 we have been ihewing you is commendable, yet are 
 they exhorted to guard againlk every unbelieving and 
 dejected fear, in a way of glorying ro the Lord, and 
 ■crying unto God moft high, to God who performeth all 
 things for them. Hence we read much anent fuch calls 
 
 the ward, Fear not, for 1 am with thee ; be not dtf- 
 viayed, 1 am thy CocL — -Tear not, little flock, it is pur 
 Father's gded plea fur e to give you the kingdom. — Strength- 
 en ye the weak hands, and confirm ye the feeble knees: 
 Say to them that are of a fearful heart, be Jlrong^ fear 
 not. Behold your God will come with vengeance, even 
 God with a recompense, he will come and fave you, lfa. 
 xxxv. 3, 4. 
 
 $dly, That the Lord calls us to unreafonable exer- 
 cife. Though many things in o-ur holy religion be a- 
 bove reafon, yet there is nothing in it contrary to right 
 reafon \ nothing unreafonable. Ikace to yield our- 
 
 felves 
 
Upon Matthew \. 20, it. 
 
 \ 43 
 
 felves to the Lord is our reafonable fervice, Ronn*,, 
 
 1 . / befeech you therefore ', brethren^ by the mercies ' 
 
 God that ye prefent your bodies a living facrijite, ho 
 
 ceptable unto God, which is your reajhiable fervicc. And" 
 
 accordingly as the Lord, by his angel, here tendered 
 
 a dehortation to jofeph, he {hews how reafonable it 
 
 was for Jofeph to comply therewith ; for that which is 
 
 conceived in her is of the Holy GhojL 
 
 4th!y, As the Lord reveals his mind feafonably, fo 
 he alfo does it gradually. We had occafion former- 
 ly toobferve., that he interpoies 2nd reveals his mind 
 feafonably from his conduct to Jofeph. When he was 
 come to a refolution tG put Mary away privily, the 
 Lord ftept in and prevented the execution of this re- 
 solution : and now as to his doing it gradually, this 
 appears from the whole tenor of divine revelation, it 
 witneiTeth that his goings forth are prepared as the mor- 
 ning : Why, the firft promife was more dark, after 
 prcmifes more clear; the £rft difpenfation more dark* 
 vts. under the Old Teftament, the other difpenfation 
 more clear, viz. under the New- ; and much like to 
 this is his way of carrying on his work in particular 
 perfons, and particular churches, as has been exem- 
 plified in thefe lands : Gofpel light has gradually bro- 
 ken up, the teftimony ha^ been more and more clear- 
 ly (rated, and has more and more turned upon a nar- 
 row hinge, and how much narrower it yet may be f 
 who can tell; but blefjed is he that endurethio the end ; 
 and who JhaU be found faithful to the death; be fhall 
 be fayed and receive a croivn cf life. Thus then the 
 Lord reveals himfeif gradually : fo did he to Jofeph 
 in firft informing him oi the myfterious manr 
 virgin's conception; then informing him of his b 
 a fon that w r as conceived; and laiily of his r<arne, thcu 
 (halt call him Jefus* 
 
 phly. As the Lord reveals his mind gradually, fo 
 
 he does it regularly. Thus he dealt with Jofeph : 
 
 I. He fatisfies and refolves his doubts, lhat which is 
 
 ■ vcJ in her is of the Holy GJjojL 2. He comfort* 
 
 F z him, 
 
^ LECTURE IV. 
 
 ym^fhefhall bring forth a fen And 3. He dire&s 
 xiim, Thoujhalt call his name Jefus. Much like this 
 is the Lord's way with the foul : When he begins a 
 faving work, he finds the perfon full of doubts, full 
 of fears and objections againft believing in Chrifl ; 
 thefe he removes and refolves : and hence comfort is 
 experienced in the way of believing 5 Whom having 
 not feen, we love, and in whom, though now we Jee him 
 not, yet believing, we rejoice with joy unjpeakable and 
 full of glory. And then the perfon being born a child 
 of God, and a work of grace fet on foot, the Lord 
 doth daily direft with his eye according to his pro- 
 mife, Pfal. xxxii. 8. / will inflrud thee and teach 
 thee the way that thou (halt go, and with mine eye fet 
 upon thee, I willfhew direction. 
 
 6thly, As all mankind (the Lord's own people not 
 excepted) are naturally loft, and need falvatidn : So 
 the language of faith is juft a giving Chrift his own 
 name. We told you in the explication of the verfe, 
 that Jofeph was directed not only to give him this 
 name, as Jefus was his fuppofed fon, but as he was 
 his real Saviour ; and, in this w r ay, communion is 
 maintained between Chrifl and the foul ; Chrift has 
 a way of calling his people by their names, fo as to 
 command their attention and lead out to fuitable ex- 
 ercife, as the Lord did here call upon Jofeph by name, 
 and as Chrift called upon Mary, John xx. 16, Je- 
 fus faith unto her Mary ; and thus they are led 
 to call him by his name ; for {he turned herfelf 
 and faid unto him, Rabboni, which is rnafier. Sirs, 
 the fum of the exercife of faith is to give Chrift his 
 own name, and the fum of teftimony-bearing is juft 
 a giving Chrift his own name. What makes all this 
 noife about teftiL.opies and fufferings upon the head 
 of religion ? and particularly, whence has there been 
 fo much noife of this fort in thefe lands ? The reafon 
 is, becaufe fome would be at denying and obliterat- 
 ing fome letters of Chrift's name ; and fuch as with 
 Jofeph have got their orders from Cod to call him 
 
 Jefus 
 
Upon Matthew i. 20, 21; 
 
 Jefus, to call him the King of Zion, cannot put 
 with this, Te are my witneffes, faith th£ Lord, that 
 am God. O then let us never be weary of this work, 
 which is fo pleafant, and (nail be fo fuccesful, for 
 Pfal. Ixxii. 17. His name jh all endure for ever, and 
 lafi like the fun. 
 
 ythly, Great is the privilege of being members of 
 the vifible church : Such are the people of Chrift ex- 
 ternally, and thus have warrant to put faving work 
 in Chrift's hand; and fuch are we all. Let it not 
 therefore be our condemnation, That light is come in~ 
 to the world, and that we have loved darknefs rather 
 than light ; that Chrift is come fo near us, and that 
 we fhould join iffue by our unbelief with the Gada- 
 renes in befeeching him to depart out of our coafts, 
 
 Sthly, Let us contemplate and praife the faithful . 
 nefs of God, which we have accefs to behold. What 
 was here matter of promife to Jofeph, She fhall bring 
 forth a fon, is now accomplifhed ; and therefore as 
 Jofeph was called not to fear in the view of Chrift's 
 coming, let us be concerned now that he is come not 
 only in the flelh, but to his kingdom, to hear him 
 comforting us, as he did John, Rev. i. xy, 18. Fear 
 not, I am the firft and the lafi, I am he that livetb and 
 was dead, and behold I am alive, for evermore, Amen* 
 And have the keys of hell and cf death. 
 
 LECTURE 
 
[ 46 ] 
 
 
 LECTURE V. 
 
 Matthew i, 
 
 22 (Now all this was done that it might be fulfilled 
 which was fpoken of the Lord by the prophet, faying, 
 
 ^3 Behold a virgin jhall be with child, and fhall bring 
 forth a fori, and they fhall call his name Emmanuel, 
 which being interpreted, is God with us J 
 
 14 1 ben Jojeph being raifed from fleep, did as the an- 
 gel of the Lord had bidden him, and took unto him 
 bis wife : 
 
 25 Arid knew her not till fife had brought forth her fir ft 
 born fon ; and he called his name Jefus. 
 
 AS we noticed fix things in the general divifion 
 of the fecond part of this chapter, the firft 
 three of them are now fpoke to, and the other three 
 we have in the verfes now read. In verfes 22, 23, 
 we have an affenion, yea, and probation of the dif- 
 pktv of divine faithfulnefs in all this that the Evangelift 
 bad been giving an account of. Where you may ob- 
 fcrve thefe things : \fl, A fcripture quoted from the 
 Old Tcftament, ver. 23. idly. The application of 
 that fcripture to the fubjed that the Evangelift had 
 been treating of, ver. 22. 
 
 Firfl, Wchave a fcripture quoted from the Old Tef- 
 tament, ver. 23. Behold, a virgin fhall be with child, 
 and Jhall bring forth a fon, and they Jhall call his name 
 Emmanuel, which being interpreted, is God with us. 
 Anp here we are led back to lfa. vii. 14. Therefore 
 the Lord him f elf Jhall give you a fign : Behold a virgin 
 JhiiU i,'mceiv: 7 and bear a fon, and call his name lmma- 
 
 nuel 
 
LECTURE VI 
 
 hue!. And here you may notice, that this kvck 
 chapter of lfaiah had a refpeft to the reign of Aha\ 
 who was a very wicked king ; yea, fo wicked, thai 
 he is as it were fingularized among all the wicked 
 kings hy a peculiar note of infamy, 2 Chron. xxviii, 
 22. c £his ts that King Jhaz* We find that in his 
 time, Syria and Ifraei were confederate againft ju- 
 dah, over which Ahas was king ; that liezin king 
 of Syria and Pekah king of Ifraei had formed a d£« 
 fign of fubje&ing Judah, dethroning Ahaz, and fel- 
 ting up a king of their own nomination and election, 
 viz. the fon of Tabeal, ver. 6. The prophet lfaiah 
 gets a commiffion from the Lord to go to this Ahaz, 
 and fhew him, that the Syrians and lfraelites were 
 not to prevail againft the city, ver. 3. and downward; 
 and as Ahaz was greatly afraid of thefe enemies, the 
 Lord gites him leave to afk a fign, ver. 10. This he 
 refufes to do, which lefufal proceeded not from the 
 ftrength of faith, but on the contrary, from the wick- 
 ednefs of his heart, as he was a man that regarded 
 not the Lord, nor his ordinances, promifes, figns, 
 or prophets : and he attempts to cover this his wick- 
 ednefs and unbelief by the fmooth anfwer he gives.* 
 ver. 12. , But as ail things are naked and open be- 
 fore the Lord, he difcerns the hypocrify of Ahaz, and 
 looks upon him as tempting and wearying the Lord, 
 even when he was proiefmg the contrary; and tho* 
 Ahaz had thus refufed a fign, the Lord propofes to 
 give him one, which we have in this 14th verie, 
 Therefore the Lord him felf Jhalt give you af:gn y Behold^ 
 a virgin Jhatl conceive^ &c 
 
 Thofe who are enemies to divine revelation, and 
 particularly the Jews, who fo much oppofe the doc- 
 trines relating to the coming ot the true Mefiiah, have 
 feveral objections againft this famous and plain place 
 oi- fcripture : particularlv, they enquire, how c 
 the coming of the Mefiiah in the fleih be a fign cA 
 preservation of Jerufalcm at that time, when the 
 was not to take place for many years after the privi- 
 
«/ LECTURE V. 
 
 ;dge ? But to this it may be anfwered : i. That w^ 
 find it was frequently the Lord's way to fpeak of 
 things as figns, which yet were not to take place, till 
 after the priviledge or event which they are laid to be 
 figns of. And this the Lord might do, to fhew, that 
 though in his own time he would give clear evidence 
 of the faithfulnefs of his word, yet he would not do 
 this in fuch a* manner as fhould ftand in the way of 
 the prefent crediting of his naked word, whether of 
 threatening or promife. Examples of this we have, 
 Ifa. xxxvii. 30. And this Jhall be a fign unto thee, ye 
 jhall eat this year fuch as groweth of itfelf, and the fe- 
 cond year that which fpringeth of the fame, and in the 
 third year fow ye and reap, and plant vineyards and eat 
 the fruit thereof: and Exod. iii. 12. And he faid, cer- 
 tainly I will be with thee ; and this f hall be a token un- 
 to thee that I have fent thee ; when thou hafi brought 
 forth the people out of Egypt, ye Jhall ferve God upon 
 this mountain, c. It may be anfwered, that though 
 the coming of the Meffiah in. the flelh was not to take 
 place for feveral years after the deliverance of Judah 
 from Rezin and Pekah, yet the certainty of his being 
 to come was a prefent fign, that Jerufalem was not to 
 be deftroyed : had not this been the cafe, that Chrift 
 was to come of the tribe of Judah, and of the family 
 of David, and to appear in his work in and about 
 Jerufalem, that city had been deftroyed long before 
 it really was ; fo that the meaning of this 14th verfe, 
 may be thus taken up: That neither Ahaz nor the 
 men of Judah had reafon to fear the deftruction * of 
 Jerufalem, nor the extinction of the family of David, 
 till the promife fiiould take effect concerning the com- 
 ing of Chrift ; for behold, a virgin fhall conceive and 
 bear a fon, and call his name ImmanueL 
 
 It is very plain, this is the fcripture quoted by the 
 Evangelift in this firft of Matthew ; for there is no o- 
 ther place of fcripture that comes fo near to Mathew's 
 
 words : 
 
 * That is, its total ddtruftion, whifch was brought tbout by Tit 
 tus Vefpafias. 
 
Upon Matthew i. 22, — 25. <4q 
 
 words : and though the penmen of fcripture in their 
 quotations were not confined to the precife words, 
 but only to the fenfe, as they were all under the con- 
 du£t of the fame unerring fpirit, the fenfe and mean- 
 ing of thefe two places of fcripture is evidently the 
 fame; which will appear by comparing them. There 
 arc indeed four variations in letters or founds, but 
 no variation in the fenfe : for (1.) Ifaiah fays, A vir- 
 gin (hall conceive ; Matthew fays, A virgin /hall be with 
 child ; (2.) Ifaiah fays, A virgin jhall bear a fen ; 
 Matthew fays, A virgin Jhall bring forth a fon : (3.) 
 Ifaiah fays, And call his name himanuel, that is, the 
 virgin jhall call, and fo it might be rendered, and thou, 
 virgin, /halt call bis name hnmanuel ; Matthew fays, 
 end they Jhall call ; this only points out, that this no- 
 mination of Chrift fhould not be confined to Mary, 
 but that it fhould be the privlledge <of others alfo to 
 give him this name, viz. in a way of believing, Ani 
 (4.) Whereas Ifaiah adds no mere ; -Matthew adds, 
 which being interpreted, is Gcd with ax. The reafon 
 of this is plain ; for as the word Immanuel is a He- 
 brew word, and as the Hebrew w r as known and ufed 
 in lfaiah's days, he had no need to explain it ; but as 
 the Greek language was known and ufcd in Matthew's 
 day, and as he mentions this Hebrew word Immanuel, 
 it was needful that he fhould alfo interpret it. 
 
 We need not very particularly infill upon the divi- 
 fion and explication of this 2^d verfe, as it is adduced 
 as a proof of, and is materially the fame with, the 
 veHes foregoing, upon which wt formerly infilled.. 
 Only, 
 
 1. We have here an old promife of the conception 
 of Chrift, viz. in this 23d verfe of the fir ft of Matth. 
 Behold a virgin, viz. Mary, Jhall be with child, viz. 
 the Child jefus, who Jhall Jave his people from their 
 fins. 
 
 2. An old promife of the birth of Chrift in thefe 
 words, and Jhall bring forth a fon, which is a promife 
 exactly correfponding to that which the angel gives 
 
 • G Jofeph 
 
thou 
 
 5 o LECTURE V. 
 
 Jofcph, ver. 21. She frail bring forth a fin, and t 
 Jhalt call his name Jefus. 
 
 2. An old promife or prophecy concerning the 
 child's name : where you may notice, 
 
 (1.) The name, Imraanuel; fuch as cavil againfl 
 the fcripture, and particularly the Jews, do alfo ftrike 
 out here : why, fay they, the child is named Jefus, 
 as in ver. 21. and therefore this quotation does not 
 hit in this particular ; for here he is called Immanu- 
 . el. But to this we anfwer, \Jl, That the name Jefus 
 and the name Immanuel are very confonant, the one 
 being a proof of jhe other. The name Jefus pointing 
 out his work or office, and the name Immanuel his 
 qualification for that work, he could not be Jefus un- 
 lefs he alfo were Immanuel ; as no meer creature 
 cculd ever have beeji able to fatisfy offended juftice, 
 and thus to fave either by price or power. Tilly, 
 That never one of the names of Chrifl: could be meant 
 as excluding his other names. As on his head are 
 many crowns, fo in his word, he has many names, 
 every one whereof are exa&ly confident, and afford 
 pleafant food to the foul : and fo we have fometimes 
 clutters of his names together, as in Ifa. ix, 6. Unto us 
 a child is born, and unto us a fon is given, and his name 
 Jhall be called Wonderful, Counfellor, the mighty God, 
 the everlafting Father, and the Prince of peace. But 
 
 (2.) We have the perfons naming, in the pronoun, 
 they, ''They Jhall call his name Immanuel ; which, in ge- 
 neral, points to gofpel-hearers ; and, as we obferved, 
 lafl Lord's day, upon the diftindtion betwixt the church 
 vifible and invifible, if this word (they) be viewed as 
 pointing to the eleft, weJiave here a promife frf/vvhat 
 fhall certainly be the exCTcife of every one of .-them, 
 both Jews an Gentiles ; but if it be view&Tas point- 
 ing to the church vifible, (as it may be) we have here 
 a promife, that every one of us may plead upon, and 
 put in our claim for the accomplifnment of, They Jhall 
 call his name Immanuel, not meerly in a way of fimple 
 nomination, but in a way of believing. For 
 
 • 4th!y, In 
 
Upon Matthew i. 22, — ^§. fa 
 
 . 4tbly 9 In this verfe, we have the interpretation of 
 this name in thefe words, which being interpreted is 
 God with us: and this imports thefe things : (1 ) The 
 two diftinft natures of Chrift, his divine nature, for 
 he is God ; aad his human nature, for he is, with 
 us : Verily he took not upon him the nature of angels, but 
 the feed of Abraham ; and as the children were partakers 
 ofP e Jb ari 4 bloody he alfo himfelf likewife took part in the 
 Jame. (2.) That though he has two natures, yet but 
 one perfon ; for he is Immanuel, that is, one name, 
 and the name of one divine perfon: he took unto Kirn 
 the human nature, but not a human perfon, as the 
 human nature of Chrift did never fubfift one moment, 
 unlefs in a way of perfonal union with the divine na- 
 ture. (3.) It imports the nature of his work. It is 
 for the benefit of us finners ; for he is God with us, 
 that is, not only in our nature, but on our fide ; he 
 is not God againft us, but God as with us : fo that we 
 may fweetly fing, More and mightier are they that are 
 with us, than they thai be againft us. And (4.) It 
 imports the appropriating a£i of faith : It is not mere- 
 ly faid, he is God with ?nen y but he is God with, us 
 in particular; and fo we find the church in this appro- 
 priating manner, making ufe of the name, as her com- 
 fort amidft all attacks of the enemy, Ifa. \iii. 10. Take 
 counfel together ', and it fkall come to nought , [peak the 
 word 9 and it /ball not fland ; for God is with us, or as 
 mightbe rendered, /pr ImmanueL This name of the Lord 
 is a ftrongiower : therighteous runtoitajidarefgfe. Thus 
 then it is not fuch a light or eafy thing to give Chrift his 
 own name, as many are ready to think it, for fays the 
 apoftle, 1 Cor. xii. 3, Wherefore I give you to imderjland* 
 that no man, fpeaking by th&Spirit of God, calleth Jefus 
 accurfed, and that no man can fay that Jefus is the Lord 
 but by the Holy Gho/i. Why, may fome alledge, it is 
 the eafieft thing in the world to call him Lord. True, 
 for he himfelf witneifeth, that many will fay to him in 
 that day, Lord, Lord, have we not in thy name frophe- 
 fiedy &c. to whom he will profefs I know you not. 
 G 2 But 
 
g| LECTURE V. 
 
 ^ut unlefs he b called Lord in a way of believing, 
 tinlcfs he is called Immanuel in faith, and unuer the 
 influence cf the Spirit of promife, it is no fay at all 
 that God will regard, or acknowledge ; for no man 
 can fay, That J( fits is the Lord, but by the Holy Ghoji. 
 But 
 
 Secondly, As thus we have a fcripfure quoted, we 
 have the application cf it to the fubject that ihe E- 
 vangelilt had been treating of, ver. 22. in thefe 
 words, Now, a I! this was done, that it might be Jul filled 
 which was fpoken cf ihe Lord by the prophet. Apd 
 here we mud obferve, That this verfe does not im- 
 port that the prophecy or promife in the old Tefta- 
 ment quoted in ver. 23. was the proper caufe of this 
 remarkable event cf the conception and birth of 
 Chrift. lnftead of that, the pontive decree, That 
 Chrift fhould born, was the caufe of this and all fuch 
 promifes : for the word is an exact tranfeript of the e- 
 ternal purpofe of God, and the word of grace and 
 promife an exact tranfeript of his purppfes of grace 
 to the children of men through Chrift. Let us there- 
 fore, thus conceive of the matter; j. God from e- 
 ternity laid help upon one mighty to fave, viz. his 
 own eternal Son our Lord Jefus Chrift ; and he did 
 chearfully undertake ihe work, and engage, that in 
 the fulnefs of time, he would appear in the likenefs 
 of finful flefli ; that he would be bem, do. and die 
 for them as their Goei and Surety. 2. That what 
 was tranfacted in the council of peace between the 
 Father and the Son, is publifhcd to finners in a word 
 of grace and promife, and in this refpect among o- 
 thers. Behold a virgin Jhall be iviih child, and [hall 
 bring forth a [on.—. — And, 3. As the council of the 
 Lord muft ftand, and he will do all his pleafure, and 
 as the promife is an exa£t tranfeript of his eternal coun- 
 cil or purpofe of grace, and is the word of a faithful 
 God ; every word of promife muft be accomplished, 
 ftould it be at the grcateft cxpence ; and thus behov- 
 ed it to be as to this promife, Fcr all this u-as done, 
 
 that 
 
Upc^ Matthew p M f — 25. 
 
 that it might be fulfilled, which was fpoken of the Lord b} 
 the prophet. In which words we have noticeable, 1/?, 
 The author of this promife, which we have been 
 fpeaking unto, it is the Lord. All this was done, 
 that it might be fulfilled t tvhich was fpoken of the Lord. 
 %difji The inflrument or tool ufed by the Lord in the 
 publication of this pramife, it was the prophet, for it 
 was fpoken of the Lord by the prophet ; , we are not told 
 what prophet : and it may be thus kept it in general, 
 to intimate to us the duty of fearching the fcriptures, 
 and being well acquainted them, fo as to underftand 
 what place of fcripture is intended, even when thus ge- 
 nerally pointed unto. Well, we have already (hewed 
 you it was the prophet Ifaiah who was the inftrument 
 or tool in the Lord's hand for publilhing this promife, 
 Ifa. vii. 14. but he was not the author of it, for no 
 fcripture is of private interpretation, but holy men of 
 God fpake as they were moved by the Holy Ghoil ; 
 and fo all fcripture is given by inipiration of God, z 
 Tim.iii. 16. 3. The neccflity of the accompliflunent 
 of this promife is e^preiled, and the neceflity of the 
 accomplishment of all other new covenant promifes is 
 here implied, Now, all this was done \ thai it might be 
 fulfilled. If it be a thing ablblutely fpoken by the 
 Lord, nothing can impede its accomplifhment ; for 33 
 the promife exprelles his will to have it accomplifhed, 
 he is of infinite power to execute all his pleafure : and 
 hence it is faid, Ifa. Iv. 10, 11. For as the rain cometh 
 down, and the fno\v from heaven, and returneih not thi- 
 ther ', but water eth the earthy and maketh it bring forth 
 and bud : — fo fhall my word be that goeth forth out of my 
 mouth, it fhall not return to me void, but it fhall accom- 
 plijh that zvhich I pleafe, and it fhall profper in the thing 
 whereto Ifent it. 
 
 Some difpofed to crrtriofity may be ready to enquire 
 how are thefe verfes, viz. the 22d and 23d verfes of 
 this firft of Matthew brought in, in this part of the 
 chapter ? and why are they not rather the conclufion 
 of the chapter, when we find fo much of this promife 
 
 iwei> 
 
$4 LECTURE V. 
 
 mentioned ver.^d, accomplifhed afterward, viz. in 
 verfes 24th and 25th ? Why do we not read of all the 
 accomplifhment before reading this quotation ? Here- 
 upon wc would obfer t ve, (1.) We have need to be* 
 ware of too much curiofity and fcrupuloufnefs, as to 
 the method and order in which the Lord fees meet to 
 reveal his mind ; left we fhould be found exalting our 
 petty wifdom above the infinite wifdom of God ; and 
 £0 give occafion for that awful challenge, Who art 
 thou, Oman, that repliefl againft God ? But (2.) Ob* 
 ferve, it is not here faid, all this was done to evidence 
 that it was fulfilled which was fpoken of the Lord by 
 the prophet : had thefe or fuch like words been ufed, 
 they would indeed have fuppofed a preceding hiftori- 
 cal account of the fulfilment of the promife : but it is 
 faid, all this was done ', thai it might be fulfilled f; that is, 
 all this was done as the began fulfilment of what was 
 fpoken of the Lord by the prophet ; and thus inftead 
 of quarreling, there may a beauty appear in this 
 proof, or quotation being as it were let in the midfl 
 of the hiftory, that, looking back, we may perceive 
 its fuitablenefs to the fubjeft in hand ; and looking 
 forward, may fee its full accomplifhment in verfes 
 23th and 25th ; to which we fhall haften by offering 
 a few obfervations from what has been faid. And you 
 may obferve, 
 
 i/2, That as the promife is an exact tranfcript of 
 the eternal purpofe of God ; fo events, particularly 
 inch as are of a gracious nature, are exafl: tranfcripts 
 of the promife j and thus all things turn out to be ac- 
 cording as they fubfifted from eternity in. the infinite 
 mind and will of God ; as it is faid of the child of 
 God, That he is called according to the purpofe of God, 
 Rout, viiit 28. That is every branch of the Lord's 
 work on the foul is a juft copy of what he purpoled 
 concerning it from eternity : fo it may be faid as to 
 every other event, it takes place according to his pur- 
 pole. Zion is builded according to the purpofe and 
 'promife of God, and Chrift came according to it : 
 
 for, 
 
Upon Matthew u 22,-25. 55 
 
 for, All this was done, that it might be fulfilled which 
 was fpoken of the Lord. 
 
 2dly, Words fpoken by men in the name and au- 
 thority of God, ought to be received as his words; 
 and hence there is a great difference between words 
 fpoken by men, and the words of men. This pro- 
 mife before us, ver. 23. was fpoken by a man; but 
 it is not the words of man ; for the Lord fpake by the 
 prophet. So we find John does thus give an account 
 of himfelf, or it was prophefied of him, that he fhould 
 be the voice of one crying in the wildernefs, Matth. in. 
 3. Mark i. 3. He was not t'he great crier, but his 
 voice, the trumpet and tool made ufe of by him. And 
 hence the apoftle fays, even after Chrift was gone to 
 heaven, and was making ufe of earthen trumpets for 
 proclaiming his name, See that ye refufe not him that 
 fpeaketh unto you from heaven. And not only did the 
 Lord (peak thus to the children of men by infallibly 
 infpired prophets and ,apoftles ; but he continues to 
 fpeak unto them in the ordinances of his grace by the 
 ordinary office bearers in his houfe, as the commiffion 
 andpromifc dire&ed to them evidence, Matth. xxviii. 
 19, 20. Go ye therefore and teach all nations baptizing 
 them — And lo, I am with, you alway even unto the end 
 of the world. Amen. So that every word of fermori 
 that you hear in agreeablenefs to the mind of God re- 
 vealed in his written word, is the voice I of God to 
 you, and ought to be received and entertained as fuch 
 by you ; fee then the fin of fuch as cannot endure 
 found doftrine,as cannot endure a teftimony for Chrift, 
 his truths, and caufe; and who make as light of turn- 
 ing their back upon gofpel ordinances, as though they 
 had men to deal with ; and be concerned to mind 
 your duty, as held forth in that exhortatatton, Eccl. 
 v. i . Keep thy foot, when thou goefi into the houfe of God, 
 and be more ready to hear, than to offer the facrificc of 
 fools ; for they confider not that they do evil. 
 
 jdly, Obferve, What is our only way of accefs to 
 God : it is through Chrift ; / am (fays he) the way 
 
 and 
 
$5 LECTURE V, 
 
 and the truth, and the life. He is our great Immant- 
 cl, they (ball call his name Immanucl. Here is the an- 
 .titype of Jacob's ladder, the glorious Day's-Man, tlr; 
 only Mediator between God and man ; here is the 
 faireft fight that was ever feen, 1MMANUEL. This 
 name fpeaks him out to be white and ruddy ; he is 
 white in his divinity, and ruddy in his humanity ; 
 white in his obedience, ruddy in his fufferings; white 
 in his innocence, and ruddy as having our fins laid 
 upon, and imputed to him, Ifa. liii. 6. Let us then 
 be concerned to bring Chrift with us in the arms of 
 faith, in all our dealings with God, faying, Behold, 
 God our flrield, and leak upon the face cf thine anointed : 
 for perfons and performances, prayers and praifes, 
 work and warfare, obeying and fuffering are only ac- 
 cepted in the beloved: There was a voice heard from 
 heaven faying, This is my bekved Son in whvm I am 
 well pleafed, Matth. iii. 17. Not merely ivith whom, 
 but in "whom I am well pleafed ; hot merely with him- 
 felf, but with others through him. O let us lament, 
 that there fhould be fo little ufe made of him in the 
 pulpits cf Scotland at this day ; that there fhould be 
 fo little ufe and efteem of him among us all ; whiie 
 he is fuch a glorious object, and while there is falva- 
 tion in none other, Acts iv. 12. and at the fame time 
 let us hope that the fcales fhall yet turn, that our cap- 
 tivity (hall yet be recalled, and that Chrift fhall yet 
 have his own name and his own room in thefe lands ; 
 for the promife runs, They fhall call his name Imma* 
 nuel, which being interpreted is God with us. 
 
 4thly, That though there have been different dif- 
 penfations, viz. under the Old "Teftament and the 
 New ; yet but one gofpel ; it was the fame gofpel 
 which vras preached unto the Old Teftament-church 
 that is preached unto us now; it was the fame Chrift 
 Old Teftament faints believed in, that we are cal- 
 led to belie /e in now. And hence this was one of 
 the many precious promifes offered to them, Ifa. vii. 
 14. Behold, a virgin fhall conceive, and bear a fon 
 
 a 
 
Upon Matthew i. 22, — 23. 57 
 
 and call his name Immanuel. And thus God in Chrift 
 has been the dzvelling place of his people in all genera- 
 tions, Pfal. xc. 1. And a glorious high throne from the 
 beginning has been the place of their fanftuary. 
 
 $thly, Obferve the excellency of the New Tefta- 
 ment difpeniation above the old. Why, thefe pro- 
 mifes that concern the coming of Chrift, and this in 
 ver. 23. among the reft, are accomplifhed to us, which 
 Old Teftament faints died in the faith of, Heb. xi. 39, 
 40. Thefe all, having obtained a good report through 
 faith, received not the promt fe, God having provided fome 
 better thing for us, that they without us might not be 
 made perfed. 
 
 6thty, The divine teftimony is the only ground of 
 faith. Many faw Chrift in the flefh, who did not fee 
 him to be Chrift ; and fuch as faw him to be Chrift, 
 faw him as the bleffing promiied to the fathers, and 
 faw the fcriptures concerning his coming to be fulfil- 
 led in him : and this the Evangelift wanted perfons to 
 be led unto, while he not only j, ives the hiftory of the 
 coming of Chrift ; but under the condudl of the Spi- 
 rit of God, does thus point him out as the bleffing 
 promifed to the fathers, and proves from the fcrip- 
 tures t:iat he is the very Chrift, for all this was done 
 that it might be fulfilled which was fpoken of the Lord by 
 the prophet, faying, behold a virgin jhall be with child* 
 
 Laftly, That even the teftimony of an angel ought 
 not to be received, unlefs it be confonant with the 
 word ; as the teftimony of the angel that appeared 
 unto Jofeph is thus proved to be ; for all this was done 
 that it might be fulfilled. We have a %;ord of prophecy 9 
 more fure than even a voice from the excellent glory, 
 to which we do well to take heed, as unto a light Joining 
 in a dark place, till the day dawn, and the day flar a* 
 rife in our hearts. And hence fays the apoftle, Gal„ 
 i. 8. If we or an angel from heaven preach any other 
 gcfpel, let him be accurfed. But as we propofed, we 
 now proceed to the following verfcs. 
 
 H The* 
 
jS LECTURE V, 
 
 The 24th and 25th verfes may be viewed as con- 
 taining an account of Jofeph's conduct in confequencc 
 of the meffage fent unto him from the Lord, and 
 their clofe eonne&ion with the 20th and 21ft verfes 
 fhould be remembered. As the two verfes we have 
 been fpeaking unto, are no part of the hi (lory but on- 
 ly interje&ed, to evidence the faithfulnefs of God in 
 all this difpenfation, we then have two things notice- 
 able in the two laft verfes of this chapter^ ij}> Jo- 
 feph's conduct, zdly, The feafon of it. 
 
 i. Jofeph r s conduct: lorr.e parts whereof are ne- 
 gative, and fame politive. The whole we have in 
 thefe words, He did as^ihe angel of the Lord bad bid- 
 den him, and took unto him his wife^ and knew her not y 
 till /be had brought forth her fir ft -born fon ; and he cat* 
 led his name Jefus. We lhail not hand to explain 
 thefe words, as they are moiUy what we had occaiion 
 to fpeak unto from the corn 11 - lion that Jofeph receiv- 
 ed ; only fhall here take notice, that fome infer from 
 the firfi claufe oi verfe 25th, that our Lord had bre- 
 thren or filters that were born of Mary to Jofeph, af- 
 terward ; or that Mary continued not a virgin, after 
 the birth of Chriit* becaufe it is fard of Jofeph, he 
 knew her not, till J&e had brought forth her firft-bom fort* 
 All we fhall fay on this is, that the (tile tiled in the firft 
 .claufe of verfe 25th, will notj>rove what they thus 
 would infer, as will appear by comparing it with o- 
 ther fcripturea. And (1.) The word {till) that is 
 here ufed, will not prove that Jofeph knew her af- 
 terward ; for this lee 2 Sam. vi. 2%. Michael had no 
 child, till the (Jay of her death ; and certain it is fhe 
 had none after. See alio Deut. xxxiv. 6. and Matth. 
 v. 18. True indeed; we read of Ghrift's brethren* 
 and filters ; but it is alio evident from fcripture (tile, 
 that perfons did bear the names of brethren or filters, 
 who were not properly fo, b it only were otherwifc 
 near relations: fo we find Lot is called Abraham's 
 brother, Gen. xiii. 8. though he was only his bro- 
 thers ion, Gen* xih 5. i^or (a.) Will our Lord's 
 
 being 
 
Upon Matthew i. ii^— -25. $| 
 
 being called Mary's firft-born prove what they would 
 thus inter ; for this word firft-born may as well be 
 viewed as leipecJing the time paft, as the time then 
 to come; that is, it may as well be viewed as impor- 
 ting that Mary had no child before Jefus was born, as 
 that fhe had others after him. But 
 
 2. As thus we have Jofeph's coflduft, fo alfo the 
 feafon of it in thefc words, "Then Jofeph being raifed from 
 fleep. It was in his fieep that the angel had appeared 
 unto him ; and it was when raifed from his fleep, that 
 he obeyed the call. From thefe verfes then we may 
 obferve thefe things. 
 
 1 ft. That in the Lord we live, and move, and from 
 him we have our being, and all enjoyments. Do we 
 €njoy health, ftrength, food and raiment \ it is from 
 him. Do we enjoy fleep ? it is from him. Are we 
 raifed again? and are not our beds made our graves ? 
 it is owing to him : and this is, plain from the ftile 
 here ufed ; it is not faid then Jofeph having rifen, but 
 being raifed* viz, by the hand of God ; and this 
 fhould be a motive to acknowledge the Lord in all 
 our ways, and to make perfens afraid of either go- 
 ing to bed or rifing in the morning, without look- 
 ing to him, and acknowledging their dependence 
 on him, who both lays down and raifes up again: 
 fays the Pfalmift, PfaL iv. 8. / will both lay me down 
 in peace, and flcep ; for the Lord maketh me dwell in 
 fifety. 
 
 2d!y 9 That our Lord jefus Chriil was not only con- 
 ceived in the womb of a virgin, but brought forth by 
 a virgin ; for Jofeph knew her mt, tilljhe had brought 
 forth her firjl-born [on. And 
 
 yfly 9 The child of God,, upon hearing his voice, 
 will be concerned to obey his call, and that both fgee- 
 dily and fully ; this was the cafe with Jofeph, he did 
 as the angel of the Lord had bidden him ; and he did it 
 ipeedily, for it was tvhen raifed from fleep that he did 
 as the angel had bidden him, that is, immediately u- 
 poa his awakening, he applied himfelf to the difcharge 
 H % of 
 
€o LECTURE V. 
 
 of duty : and he is concerned to obey fully ; the two 
 branches of the commiflion expreffed by the angel to 
 Jofeph are thefe, Fear not to take unto thee Mary thy 
 wife, and thou Jhalt call his name Jefus ; and both 
 thefe we find that he, by divine dire&ion, puts in ex- 
 ccution ; for he took unto him Mary his wife, and he 
 called the child's name Jefus. This then affords us 
 thefe three leflbns. i. To beware of ftiffling light : 
 3. To beware of delaying to follow light, of faying, 
 at a more convenient feafon I will call for thee -, at a 
 more convenient feafon I will obey thee : and 3. To 
 beware of mincing light, following one part of it, and 
 not another ; but let it be our concern, through 
 grace to follow the Lord fully, and Enoch-like, to walk 
 with him all the day long ; for fnch (hall experience 
 in the end, J hat great peace have all they that love the 
 hordes law : nothing Jhall offend them. 
 
 Thus, then we have finifhed what we intended u- 
 pon the firft chapter of Matthew; where we find thefe 
 two general things : 1/?, An account of the genealogy 
 of Chrift, idly, An account of his birth. And as 
 thus we find him brought into the world, is it faid, 
 Let all the angels of God worfhip him f Much more may 
 We fay, let finners of Adam's family worfhip him ; Let 
 us in particular worfhip him ; let us ejteem him more 
 excellent than all the mountains of prey ; let fuch as 
 are Chriftlefs among us, flee to him ; kifs ye the 
 Son, lefl he be angry, and ye perifo from the way ; and 
 let Zion's children glory in hiu& ; Let them be joyful in 
 their king. And as thus he appeared upon the earth 
 once in a ftate of humiliarion, let them wait for his 
 fecond appearance in an eftate of exaltation ; for he 
 fays unto you, believer, I will fee you again, and your 
 heart Jhall rejoice ; and to them that look for him, he 
 will appear the fecond tune without fin unto falvation, to 
 he glorified in his faints, and admired in all that believe. 
 
 LECTURES 
 
t 6t ) 
 
 LECTURES 
 
 On the fecond Chapter of Matthew* 
 
 LECTURE VL 
 
 Matthew ii. 
 
 1 Now when Jefus was born in Bethlehem of Judea, 
 in the days of Herod the king, behold, there came wife 
 men from the eafl to Jerufalem. 
 
 2 Saying, Where is he that is born king of the Jews ? 
 for we havefeen his far in the eaji, and are come U 
 
 worjhip him. 
 
 IN the firft Le&ure upon the gofpel according to 
 Matthew, we had occafion in general to obferve, 
 that in this book, we have an account of the mo ft 
 remarkable events that ever took place, viz* The 
 birth, life, death, and refurreftion of God in our na- 
 ture. The fame things in the main, tho' as to feme 
 circumftances different from, but not contradi&ory 
 to, what the other evangelifts, viz. Mark, Luke and 
 John do bear witnefs of; and accordingly we have new 
 had occafion to fpeak unto the firft of thefe, namely 
 the birth of Chrift, which is laid before us in the firft 
 chapter of this gofpel according to Matthew, and the 
 other three, namely, The life, death and refurrcclU 
 
 on 
 
6z LECTURE VI. 
 
 on cf our Lord Jefus Chrift, remain yet to be fpoken 
 unto. The firft of thefe in order is his life, which 
 may be treated in two parts : i. That part of his life 
 which took place before he entered upon his public 
 niiniftry.. 2. That part of it which took place after- 
 Ward. ( [.) That part which took place before he en- 
 tered upon his public miniftry \ and feveral events fell 
 out during the fame, which, as rehearfed by this 
 evangelift > we have an account of from the beginning 
 of this chapter to the 17th verfe of chap. 4th, where 
 Vfc find it is tefttfied, nthftt from that time Jefus began 
 to preach and to fay. Repent ye ; for the kingdom of he a- 
 beavm is at hqnd*. In this chapter, we find jefus in in- 
 fancy or childhood ; and all the events that we read of 
 therein', took place while he was fo. In which chap- 
 ter, in general, we may fee the child Jefus honoured 
 both by earth and heaven ; he was honoured upon 
 the earth, while he was enquired after by certain ea(l> 
 crn fages or wife men ; and he was honoured from 
 heaven, while thefe wife men are conduced by the 
 ftar unto him, and while there were fuch remarkable 
 interpofals for preventing the blqody plot of Herod a- 
 gainft him. But in it we may fomewhat more parti* 
 cularly notice thefe things : 
 
 i/?, An enquiry made after Chrift by certain wife 
 men, ver. r, 2. Now when Jefus was bom in Bethle- 
 hem of Judea^ &c. 
 
 zdly, The efled that this enquiry had upon Herod 
 and the inhabitants of Jerufalem with him, ver. 3. 
 When Herod the king b#d heard thefe tbwgs, &c. 
 
 y/Zy, The courfe that Herod's trouble ied him un^ 
 to, ver. 4. And when he had gathered all the chief 
 pr'iejls* &c. 
 
 4?/>/v, The anfwer that Herod received from the 
 Aflembly, ver. 5, 6. And they faid unto him. In Beih+ 
 lehem of Judah^ &c. 
 
 5^(y, The ufe he made of this anfwer, ver. 7, 8. 
 Then Herod when he had privily called the wife men^ en* 
 quired of than diligently > &Ct v 
 
 Stbty, 
 
\ 
 
 Upon Matthew H. i, au 6$ 
 
 6tbfy, The wife men's journey to Bethlehem, ver. 
 t>; 10. When i hey had heard the king> they departed* 
 tec. 
 
 ytbfy, Their finding Chrifl and worfhipping him, 
 ver. i [. And when they were come into the houfe, &c* 
 
 dthly, The warning they received from the Lord not 
 to return to Herod, ver, 12, And being warned of God 
 in a dream, &c. 
 
 gthly, The warning that Jofeph got from the Lord 
 for the fafety of the child jefus, ver. 13, 14, 15-. And 
 when they were departed, Behold the angel of the Lord 
 appeared to Jofeph in a dream, &c. 
 
 lothly, Herod's cruelty upon the difappointffient 
 he met with frdm the wife men, ver. 16, 17, i8« 
 Then Herod when he faw that he was mocked, &c— 
 And 
 
 ilthly and La (I ] ly, jofeph 7 s return upon the death 
 of Herod from ver, 19. to the end. But when Herod 
 was dead, Behold an angel of the Lord appeared. &c. 
 
 But now to return, we have firft an enquiry made 
 after Chrifl by certain wife men, ver. 1, 2. Where 
 you may notice thefe two things generally : 1. Their 
 journey ; and 1. Their errand. 
 
 /. Their journey, in ver. I. Now when Jefus <&a$ 
 born in Bethlehem cf Jitdea, in the days of Herod ike 
 king, behold, therj came wife ?n en from the eafl to Jeru- 
 falenu In which verfe again you may more particular- 
 ly notice thefe things. 
 
 iff, The perfons journeying, viz. The wife ?nen % 
 We hear of very few circuihftances of thefe wife men 
 in fcripture,and iliaU not trouble you with multitudes 
 of conjectures concerning them. That they were 
 Gentiles, feems evident, both from their country, 
 and as they fpeafc of Chrifl:, as a King, born unto a- 
 nother people than theirs ; which feems implred in 
 their queflion, ver. 2. Where is l>e, that is born Ki fig 
 rtftbs Jews? That they were men of learning and con-» 
 fiderable note is alfo very probable from the name 
 they here get: they are called wife men* But what 
 particular ftation they were in, or what number was 
 
 of 
 
64 LECTURE VL 
 
 of them, we are not informed ; and fome by giving 
 way to curiofity and too high pretenfions to knowledge 
 in fuch circumftances, have only plunged themfelves 
 in the mire of groundlefs conjectures. Some have 
 fnppofed them to be kings, and that they were three 
 in number, becaufe we find they prefented a threefold 
 gift unto Chrift, ver. ir. to wit, Gold, frankincenfe, 
 and myrrh ; as if each of them had only prefented one 
 of thefc things, which yet we have no reafon to con- 
 clude* It is fufficient for us then to know, That they 
 were wife men from among the Gentiles ; but 
 
 idly, We have the airth or hand from whence they 
 came, though not the particular province or country : 
 it was from the eaft, Behold there came wife men from 
 the Eafi. Whether they came from fome parts of 
 Chaldea or Perfia is not certain ; but it feems more 
 probable they came from Perfia, as that country lies 
 more properly eaft from Jerufalem than the other. 
 
 3<#y, We have the place to which they journeyed : 
 it was to Jerufalem : and thither (it is plain from the 
 following part of the hiftory, and particularly the 2d 
 verfe) they were not led in vain, the Lord had work for 
 them in Jerufalem, a teftimony unto Chrift to be given 
 by them in fecure and finning Jerufalem; and whether 
 they were directed to that very place by the ftar or not, 
 it i$ fuppofeable that being once conducted to Judea, 
 they would expert that more full and certain accounts 
 concerning the king of the Jews, might be had at Je- 
 rufalem the chief city, than in any other remote and 
 obfcure place ; and therefore they came to Jerufalem, 
 Behold there came wife men from the eaji to Jerufalem. 
 But, 
 
 4thly, We have the feafon of this journey in thefe 
 words : Now when Jefus was born in Bethlehem, in 
 ihe days of Herod the king. It was very foon after the 
 birth of Chrift ; and fo when they were directed to 
 him, they find him an infant with Mary his mother, 
 ver. 11. and in this account of the feafon of their jour, 
 iiey, we are furnifhed with two circumftances con- 
 cerning 
 
Upon Matthew ii. i, 2. 65 
 
 cerning the birth of Chrift, (1.) The place, and (2.) 
 The time of his birth. 
 
 (1.) The place, viz. Bethlehem, Now token Jefus 
 was bom in Bethlehem. It is here called Bethlehem of 
 Judea, to diftinguifh it from the other Bethlehem in 
 the tribe of Zebulun, of which we read Jofli. xix. 15, 
 This name Bethlehem is compofed of two Hebrew 
 words, which fignify the houfe of bread ; and fitly 
 might this town be fo called, as it was here that he 
 appeared in the likenefs of finful flefn, who is the true 
 bread that came down from heaven, and giveih life to the 
 world. This town was but a fmall diftance from Je- 
 rufalem, and is the fame which in fcripture is called 
 Ephrath, Gen. xxxv. 19. This town was remarkable 
 for feveral things ; it was here or near to this, that 
 Kachel died ; it was here or near to this, that Benja- 
 min was bom ; it was here that David was born ; 
 but above all, this town was rendered famous by the 
 birth of him who is both the true Benjamin, and the 
 true David, When Benjamin was born, his mother 
 called him Benoni, but his father called him Benja- 
 min, that is, thefon of the right-hand ;- here then is 
 the true Benjamin, the Man of God's right-hand, upon 
 whom his hand has been, Pfal. Ixxx. 17. And when 
 David was born, he was raifed up for a fhort feafon 
 only, to reign over IiYael ; for of him, among the reft, 
 it may be faid, our fathers, where are they f and the 
 prophets, do they live for ever ? But concerning this 
 Welled babe born in Bethlehem, the good news are 
 published, '1 he Lord ff: all reign for ever, even thy God* 
 Zion, to all generations. Thus then we have the 
 place of Chrijt's nativity. It was Bethlehem of Judea, 
 and this well agrees with the old prophecy about him. 
 Bid thou, Bethlehem Ephraiah, though thou be little a- 
 mongthe thoufands of Judah, yet out of tbte /ball he come 
 forth unto me, thatjhali be ruler in Jfrael, whofe goings 
 forth have been from of old, from everlafting y Micah 
 V.2. 
 
 I (2.) We 
 
66 LECTURE VI. 
 
 (2.) We have the time of his birth ; it was in the 
 days of Herod the king. It is plain even from fcripture, 
 that there were different perfons of this name ; for 
 before we leave this chapter, we find that this Herod 
 was dead, when Jofeph was called to return with the 
 child ; and yet afterward w T e read of another Herod 
 who beheaded John, and of a Herod that fiew James, 
 and who was eaten up of worms, becaufe in his orati- 
 on he gave not God the glory. We have not much 
 account of the lives of the Herods in fcripture, nei- 
 ther fhall we infill much on them. Only we would 
 obferve, That hiftory, and particularly fome of the 
 jewifh writers inform us, That there were, efpecially 
 three Herods ; one called Herod the great, another . 
 Herod Antipas, and another Herod Agrippa ; that it 
 was Herod Agrippa that flew James, and was eaten up 
 of worms ; that it was Herod Antipas who beheaded 
 John, and in whofe time Chrift was crucified, and of 
 whom we read, that he and Pontius Pilate were recon- 
 ciled upon that occafion ; and fo that it was Herod, fir- 
 named the Great, in whofe time Chrift was born, and 
 of whom we read in this verfe : and hiftory further 
 informs us, That he was a ftranger ; not a born Jew, 
 but an Idumean or Edomite ; and indeed his practi- 
 ces, of which we have fome account in this chapter, 
 look very like the practices of an Edomite, who were 
 malignant enemies to the church of God. It is the 
 opinion of fome, that it was this Herod who was the 
 authoT of the feet called the Herodians, to which our 
 Lord points, when he calls his difciples to beware of 
 the leaven of Herod ; and that this Herod gave him- 
 felf out for the Meffiah, and impofed the more eafily 
 upon fome of the Jews, as they themfelves were con- 
 fcious that according to the fcripture it was about that 
 time the promifed Meffiah was to appear. It is certain 
 he was afpiring, and wanted much to have himfelf fe- 
 cured in his dignity, as appears from his bloody plot 
 againft Chrift upon hearing that he was born king of 
 the Jews ; I fay this is plaiflt, Whatever be in the a- 
 
 boye^ 
 

 Upon Matthew ti. i, 2. 67 
 
 bore conje&ure made by fome, of which they have 
 no certainty. Well, we find this Herod was king in 
 Judea, not a monarch or abfolute king ; but in fub- 
 jeftion to Cefar the Roman emperor, as the land of 
 Judea was now brought under by him. 
 
 Here then a queftion natively arifes, viz. Seeing 
 it was promifed, Genefis xlix. 10. that the fceptre 
 fhould not depart from Judah, nor the lawgiver from 
 between his feet, till the Shiloh fhould come j how 
 does the accomplifhment of this promife appear, when 
 Herod the Edomite was king in Judea, before the 
 Shiloh did come ? 
 
 Without Handing on any long courfe of reafoning 
 in oppofition to the objections of the hardened Jews ; 
 for fatisfa&ion in this matter, we would have you ad- 
 vert to the few following things. 1/?, That there is 
 a difference between the interruption of the exercife 
 of government for a feafon, and the total deftruttion 
 of that government ; and that this promife in Genefis 
 ought not to be viewed as any fecurity to the tribe of 
 Judah againft the interruption of their government ; 
 but only as a fecurity to them againft the total de* 
 ftru&ion of their government, till the Meffiah fhould 
 come; for the firfl of thefe did frequently take place 
 as by the Babylonifh captivity, and other fuch punifh- 
 mcnts of iniquity that the Lord fent upon them ; but 
 the other did not take place till the Shiloh came, zdfyi 
 That if, by the fcepter or (as it might be rendered) 
 the rod, we fhould underftand only the regal power, 
 cr the kings of Judah ; and by the Lawgiver, other 
 governors who were not inverted with the title of kings, 
 we mull not look upon the promife of the continuing 
 of the fcepter, and the continuing of the Lawgiver, 
 as extending to the fame time, but muft view the 
 promifes as amounting to this, that fcepter and Law- 
 giver fhould not both fail, till the Shiloh came ; or 
 that the fcepter fhould be fucceeded by the Lawgiver ; 
 and thefe two together fnould occupy the time till the 
 coming of Chrift ; for it is plain* that as Judah had 
 
 I 2 no 
 
63 LECTURE VL 
 
 no king for a long while after Jacob's day, (by whom 
 this promife in Genefis was uttered) fo the glory of 
 the fcepter of Judah in this drift fenfe did fail in the 
 perfon of Zedekiah, when Judah was carried a* 
 way captive to Babylon ; yet Judah had Law- 
 givers ftill, both thefe who were heads of the 
 captivity, and other governors alfo after their return. 
 3^/y, That therefore the fceptre and lawgiver might 
 be laid not to have departed from Judah, while they 
 continued a diitinct fociety or common-wealth, en- 
 joying their religion, and laws both human and di- 
 vine ; which not only was the cafe, after the Baby*, 
 lonifli captivity, but even after that Herod came to the 
 throne, as appears from many circumftances in their n 
 niquitous proceffes both againft Chrift andhisapoftles; 
 proceffes which they pretended to carry on according 
 to the Jewifh law. And 4/fi/j , That quickly after Chrift 
 appeared and finifhcd his work of purchafe, the cafe 
 came to be far altered, their temple deftroyed, their 
 city ruined, themfelves either ilain or {battered ; fo 
 that to this very day, they have never again been a- 
 ble to fettle, and embody as a nation or common- 
 wealth either in their own or any other land ; and 
 this as the puniihment of their iniquity, while Chrift 
 tame unto his own, and his own received bun not. So 
 that the amount of the above prophecy or promife in 
 Genefis, may, in fhort, be viewed thus j that Judah 
 ihould remain a tribe or body enjoying their own 
 laws and governed thereby till the coming of Chrift : 
 fo that there is nothing in this 2d chapter and lft 
 verfe of Matthew, contradictory to the faid promife, 
 though Jefus was born in Bethlehem of Judea in the 
 days of Herod the king. Thus then we have the 
 feafon of thefe wife men's journey- But 
 
 idly 9 We told you, we hive their errand in verfe 2, 
 fTbey enquire where is he that is born ki?ig of the Jews ? 
 for we have feen hisjlar in the cci/i, and are come to wor~ 
 Jkip hinu Where, again, you may notice thefe three 
 
 things : 
 
Upon Matthew 3. i, su 6$ 
 
 things : i/?, The enquiry itfelf : zdly, The reafon of 
 it : and 3*//y, The end and defign of it. 
 
 i. The enquiry itfelf in thefe words, Where is be 
 that is born king of the Jews f This name of the king 
 of the Jews is a name that our Lord Jefus Chrift did 
 frequently get ; it was wrote in different languages 
 and fet over his head at his crucifixion, This is Je- 
 fus the king of the Jews. And fitly might he have 
 been fo called, as the Jews were God's peculiar peo- 
 ple of old; as unto them belonged the ordinances and 
 promifes, and as Chrift did primarily make an offer 
 of his grace to them, though now the partition wall 
 is broken down. But the queftion is, bow came thefe 
 men to know aught about Chrift as the king of the 
 Jews ? Different conjectures are made concerning 
 this; As (i.) The appearance of the ftar might lead 
 them to conclude, that fome remarkable perfon was 
 born; and bein.£ condu&ed thereby into the land*o£ 
 Judah, they might hence infer, that it was the king 
 of the Jews* (2.) Some reckon, that by means of 
 Balaam's prophecy (which fee Num. xxii. xxiii. xxiv- 
 chapters) they had attained fome knowledge concern- 
 ing the coming of Chrift ; and that, upon feeing the 
 (tar, vhey concluded it was the time of his appear- 
 anc$. (3) Others reckon, and not without probabi- 
 lity, that they might have got fome knowledge con- 
 Corning the coming of Chrift, from the Jews when in 
 their Babylonifh captivity ; for whether thefe wife 
 men were Chaldeans, or Perfians, they might have 
 had accefs thereto, as not only is Perfia contiguous 
 untoChaldea; but the Chaldean or Babylonifh empire, 
 came to be fubjed to the Perfians, and Cyrus was in- 
 strumental therein, as the literal accomplifhment of 
 the prophecy, Ifa. xlv. r, 2. So that there is no ab- 
 furdity in concluding, that the Jews and Perfians 
 might fo far have communication, efpecially as we 
 find fome of the Perfian kings made fo ferviceable 
 to the church. And (4.) Some are of the mind, 
 that it was by immediate revelation, that they were 
 
 thus 
 
7* LECTURE VI, 
 
 thus, informed concerning Jefus as the king of the 
 Jews, However, fo it is, they enquire after him; 
 and they do fo at Jerufalem ; a place little minding 
 their king ; where few were waiting for the confola- 
 tion of lfrael, thither thefe Gentile preachers are fent, 
 both for their own good, and as a mean of awaken- 
 ing a fecure generation. But 
 
 i. We have the reafon of this enquiry in thefe 
 words, for we have feen his Jlar in the eaft. Our Lord 
 Jefus Chrift is the ftar of Jacob; the root and offspring 
 of David, the bright and the morning-ftar : and here 
 we find a ftar was made ufe of, for conducing thefe 
 wife men to him. It may be readily enquired, was 
 this an ordinary ftar ? and was it owing to thefe men's 
 fkill in aftronomy or aftrology that they fpeak thus ? 
 "We anfwer by no means was it fa, We have good 
 reafon for concluding, that neither was this one of 
 thefe ftars that are commonly feen, nor yet, one of 
 thefe. ordinary comets that are fuppofed to have their 
 regular courfes, and to return again after a certain 
 number of years : but that it was a ftar created, or 
 a fign appointed of God for this very purpofe of di- 
 recting thefe wife men into the land of Judea, The 
 common opinion about it is, that it was in appearance 
 much like a comet, and that it was not placed in 
 the ftarry frame, but nearer the earth. The reafovis 
 that make us conclude, that it was neither an ordu 
 nary ftar, nor an ordinary comet, are ; becaufe, ift, 
 It moved along with the wife men in a way of keep- 
 ing pace with them: 2dly, It flood when they came 
 to their journeys end, ver. 9. This ftar is called his 
 Jlar, or Chrift's ftar, becaufe of its being an evidence 
 of his birth, and an indication of the place where he 
 was, We have feen his Jlar in the eafl. But 
 
 3. We have the end and defign of the journey and 
 enquiry of thefe wife men, in thefe words, and are 
 come to worjhip him. There are two refpecls in which 
 they might have been propofing to worihip him : (1.) 
 In refpect of common defierence and honour confer- 
 red 
 
 
Upon Matthew ii. i, 2. 71 
 
 red upon earthly kings. (2.) In refpe£t of religious 
 worfhip. The queftion then is which of thefe was the 
 cafe ? It is the opinion of fome, that the knowledge 
 of thefe wife men concerning Chrift being but very 
 imperfect ; and particularly as they fuppofe them to 
 have had no other knowledge about him, but that he 
 was to be a great king, and as an earthly monarch to 
 do great actions ; when they thus propofe to worfhip 
 him, they intend no more but common refpeft as un- 
 to earthly king, and emperors, and perhaps to in- 
 gratiate themfelves with him, that by the time he 
 Ihould come to his throne (as they fuppofed) they and 
 their people might be looked upon by him as his 
 friends and allies. But, however fomething of this 
 might have been the cafe, at firft, and might have 
 been their defign when thus they fpeak to the people 
 of Jerufalem; it would feem they were led to another 
 kind of worfhip ere all was done, For(i.J It is 
 to be fuppofed the Lord had fome higher end in 
 view in priviledging them fo highly in his conducting 
 them by the ftar to Chrift than merely that they (hould 
 pay fome compliments to him ignorantly, in a way 
 of (till viewing him only as an earthly king. And 
 (2.) As they were led to Jerufalem by the ftar, fo 
 were they alfo led to fcripture light at Jerufalem ; as 
 having accefs to hear the anfwer of the public affem- 
 bly that was called by Herod, verfes 4, 5, 6. So that 
 we look upon them as the firft fruits of the Gentiles 
 unto Chrift. But we fhall conclude with the few fol- 
 lowing obfervations : 
 
 \ft t The Lord is at much pains to confirm our faith : 
 and for this end he points out the exact agreement of 
 the promife with the event, with regard to the coming 
 'of Chrift. We are not only informed that Chrift came 
 in the fulnefs of time; but as the promife runs, Mic« 
 v. 2. But thou Bethlehem Epbratah, though thou be liu 
 tie among the thou fa fids of Judah ; yet out of thee fhall 
 he come forth unto me that fhall be ruler in Ifrael, whofe 
 goings forth have been cf old> from ever lading* The 
 
 fulfill* 
 
72 LECTURE VI. 
 
 fulfilment hereof is pointed out, while we are infor- 
 med, "That Jefus was born in Bethlehem of Judea in 
 the days of Herod the king. 
 
 idly, The Lord can raife up witneffes for himfelf 
 from unexpe&ed airths. There were few about Jc- 
 rufalem waiting for the confolation of lfrad ; few 
 fpeaking about Chrift, and enquiring after him : but 
 behold witneffes brought from afar ; witneffes for 
 Chrift and againft the fecurity of Jerufalem, for the 
 wife men enquire, Where is he thai is born king of the 
 Jews ? 
 
 2>d/y, The early evidence of the Lord's kindnefs for 
 the Gentiles : They are among the firft that are led 
 to enquire after Chrift upon his coming into the world, 
 Where is he that is born king of the Jews ? 
 
 4thly, When the Lord has gracious defigns on per- 
 fons, he teaches them to feek after Chrift. This is a 
 courfe all the children of God are directed unto, as 
 the wife men were, Where is he thai is born king of 
 the Jews ? 
 
 $thfy 9 When the Lord begins to deal graciouily 
 with perfons, he begins alio to honour them with fome 
 inftrumentality in his work. Thus were thefe wife 
 men honoured. The Lord could have as eafily led 
 them ftraight to Bethlehem where the child was, as 
 he did to Jerufalem; but they muft be firft fent to Je- 
 rufalem to found an alarm there, by propofing this 
 queftion, Where is he that is born king of the Jews f 
 And 
 
 6thly 9 Few are led to the fuitable improvement of 
 privileges. This ftar by which the wife men were 
 conducted was no doubt vifible to others bendes 
 them; yet they only are the perfons led to the fuitable 
 improvement of it, and led to Chrift by it, Where is 
 he that is born king of the Jews ? for we have feen his 
 flar in the eaft 9 and are come to worjhip him* 
 
 Confidering then that we are priviledged with the 
 ftar of divine revelation, A vjord of prophecy, more 
 Cure than a voice from the excellent glory, to which 
 
f 
 
nd 
 
 of 
 ley 
 rfe 
 
 ord's 
 
 The 
 
 i 
 
3N JvLw iilEW" h\ 3,— S. 75 
 
 Upon L 3, — S 
 
 i>?, Tic effeQ: thtot the enquiry of the wife men 
 had upon Herod, and the inhabitants of Jerufalem 
 
 h him, verfe 3d, They were troubled, When He* 
 rod the king heard thefe things, he was troubled, &c. 
 
 , The courfe that Herod's trouble led him un- 
 to, verfe 4th, he calls an aiTembly ; And when he had 
 gathered all the chief of the people to* 
 
 yllf) The anfwer that Herod received from the ay- 
 fcmhly, verfes 5th and 6th, And they faid unto him in 
 Bethlehem ofjudea; for thus it is written, &c. 
 
 4tbJy, The ufe he made of this anfwer, verfes 7th 
 2nd 8th 3 Then Herod when he had frivify e ailed i 
 wife men P enquired of them, diligently, &c. To return 
 then to the firfl of thefe generals we hare 
 
 i* The eiieel that the enquiry of the wife men had 
 upon Herqd, and the inhabitants of jerufalem, verfe 
 3d., They were troubled. IVhen Herod the king heard 
 thefe things, he was troubled, and all jerufalem with 
 
 u Here we have in (hort two things, (1.) The 
 perfons troubled, viz. Herod and all Jerufalem with 
 him: And (2.) The caufe of their troub!e 5 it was 
 then* hearing thefe thmgs, their getting an account 
 of the birth of Chrift. 
 
 If it fhould be enquired, why were they troubled 
 at thefe things f and 
 
 (1.) Why was Herod troubled at them ? We an- 
 fwer, that it was through fear of hurt to himfelf: his 
 trouble proceeded from w 7 ickednefs and ignorance 
 conjoined ; ift, From wickednefs ; for lie was a ty- 
 rant, and he had done many things which hisconfei- 
 ence readily told him upon this occafion, had been fo 
 ofienfive to God, that he might juftiy pull him dowa 
 from his excellency ; and fo ofFenfive to his fubjects, 
 the inhabitants of Jerufalem and men of judah, that 
 they might reafonably be fuppofed ready to embrace 
 any opportunity of being delivered from his tyrannical 
 yoke ; and yet he himfelf wanting liberty to tyrannize 
 iiiUp k hence troubled at the news of the birth of t'.e 
 K % king 
 
king of the Jews, idly, His trouble alfo proceeded 
 from ignorance; for, miftaking the nature of Chrift's 
 kingdom and government, he does, immediately u- 
 pon hearing of Chrift's birth, look upon him as a 
 rival appearing upon the ftage. 
 
 (2.) Why were the inhabitants of Jerufalem trou- 
 bled ? for the particular and formal caufe of Herod's 
 trouble, could not be the particular and formal caufe 
 of theirs : on the contrary, according to the account 
 that has been now given of the immediate and for- 
 mal caufe of Herod's trouble, viz. That he was a 
 tyrant, and hence flavifhly afraid of a rival, and af- 
 raid that a competitor for his crown, would readily 
 be received by the people of Judah, one would think 
 that the inhabitants of Jerufalem, would have been 
 very glad at the tidings concerning their king: Why 
 then were they troubled ? There might be different 
 immediate caufes of their trouble, or reafons why they 
 were troubled at the news of the birth of Chrift ; we 
 only name thefe : \ft y Some might be, Iffachar-likc, 
 couching beneath the burden, content with their 
 fervitude, and wanting no change. idly, Others 
 (and readily the moft part) though defirous of a 
 change, yet having had fad experience of bloody 
 wars, and the uncertain iffue of them, they were ra- 
 ther content to be as they were, than run fuch a rifk; 
 and hence they are troubled under apprehenfions of 
 new wars breaking forth between the two kings ; and 
 this alfo proceeded from fad ignorance about Chrift, 
 the nature of his kingdom, and the promifes of his 
 covenant : Well, it is faid here, all jerufalem was 
 troubled, yet we are not to underftand this as an ab- 
 folute, but only as a comparative fpeech ; not as if c- 
 very man and woman in jerufalem had been thus 
 troubled, but only the bulk and great majority ; for 
 we find fome at that time, though few, (as good old 
 Simeon) were waiting for the confolation ofljrad; and 
 it is plain that the word all is in many places of 
 fcripture taken in a limited and comparative fenfe, as 
 
 m 
 
Upon Matthew ii. 3, — & 7? 
 
 in 1 Cor. xv. 22. for as in Adam all die, fo in Chrift 
 (hall all be made alive ; that is, as all whole federal 
 head Adam was, did die in him, viz. his whole pofte- 
 rit defcending from him by ordinary generation ; fo 
 all whom Chrift did reprefent in the new covenant, 
 fhail in him be made alive; that is, the eleft com- 
 pany: and fo we read, Matth. iii. 5, 6. Then went 
 oui to him (that is, to John the Baptift) Jerufalem and 
 all Judea, ayid were baptized of him in Jordan, con* 
 f effing their fins, while yet it feems plain that every in- 
 dividual did not go out, and that John had ftated ene- 
 mies unto both his perfon and doclrine in thofe parts 3 
 and, no doubt, Herod among the reft. From this 
 verfe you may obferve thefe things. 
 
 1. That it is very ordinary for the kings of the 
 earth to be trqubled at Chrift, and at any thing look- 
 ing like the fuccefs or progrefs of his work, and in- 
 tereft ; imagining Chrift's honour and theirs to be in- 
 confident, though his kingdom is fpiritual, and not 
 of this world ; though Chrift is no enemy to civil go- 
 vernment, but on the contrary, calls his difciples to 
 render to all their dues, tribute to whom tribute is due* 
 cujlom to whom cuftom, fear to whom fear, and honour 
 to whom honour, and to render to Cefar the things that 
 are Cefar'* s ; and though fubjeSion to Chrift as King 
 of kings and Lord of lords, is the mod proper way 
 for. the kings of the earth to be eftablifned upon their 
 thrones, and fecured in their dignity: and according- 
 ly Herod, being one of thofe who have fuch perverts 
 views of the matter, efteeming Chrift an enemy, was 
 troubled at him, When Herod heard thefe things, he 
 was troubled and all Jerufalem with him. 
 
 2, That while perfons are ignorant of Chrift, they 
 prefer their carnal eafe and worldly conveniencies un- 
 to him, and efteem his appearances and work. a dif- 
 turbance. To this clafs belong all fuch as cannot 
 think of lofing any thing for Chrift ; cannot think 
 of parting with houfes, lands, or fubftance for him ; 
 cannot think of being put \q any trouble for his name's 
 
 fake 
 
^ LECTURE VII. 
 
 feke. While they have no more ado but profefs 
 Chriit; no k more ado but call themfclves Chriftians 
 erwitnefles; no more ado but go a Ihort way every 
 iabbath to the church, or attend upon a diet of exa- 
 mination or a folemn occalion once a yeqjr or fo ; this 
 is tolerable, this is eafy ; but when the caufe they 
 profefs begins to call them out to the war, to call them 
 
 I to fullering, to threaten them with perfection, 
 then they are troubled. This was the cafe with the 
 people of Jerufalem ; they feared 'inconveniences, 2nd 
 hence they are troubled. Though Herod and they 
 iiad different particular views and immediate reafons 
 for being diiturhed ; yet they agree, in the general, of 
 being troubled at the news of the coming of Chrift, 
 When Herod heard thefe things , he was troubled y and all 
 Jerufalem with him. And this leads to another ob- 
 servation, viz. 
 
 3. That though Tinners do all agree in oppofition to 
 Chrift^ yet their oppofition may have different ways 
 of venting and working: fome hold faft one lull, and 
 fome another, and fo are troubled at Chriit, becaufe 
 bis law and way are contrary thereto, Ifa. iiii. 6. All 
 
 asfisep have gone aflray, and every one cf us hath 
 turned to his own way. Accordingly, the voting man 
 iti the gofpel w r as troubled at Chri(t, when he was 
 bidden part with hia gold; and thus (as we ufe to 
 fpeakj was touched on the fore heel. So Herod 
 wants to tyrannize, and the inhabitants of Jerufalem 
 to enjoy worldly conveniencies : and hence, When 
 tiered heard thefe things, he was troubled, and all Je- 
 rufalem with him. 
 
 4ihty 9 That it was a very dark night when Chrift 
 the fun of righteoufnefs appeared in our horizon ; 
 a night of finning, a night of ignorance, a night of 
 
 :urky. Might it not have been expected, That 
 
 en Chriit the great bleffing promifefl unto the fa- 
 
 :s, did appear, all jerufalem would have rejoiced, 
 
 with Abraham and other old-Teftament faints, who 
 
 day afar off and were glad j and as all the 
 
 children 
 
Upon Matthew ii. 3*—$, yjf 
 
 -n ofZion are called to rejoice in their k ! 
 bur, inftead hereof, jerufalem is fad, Jerui. 
 
 'ed ; a pregnant evidence of fin 
 fecurity! When Ht trd ihefe things, he zvas /r«- 
 
 tUJj and all Jerufakm with him. 
 
 r lhe 2d general thing we took notice of in tbefc 
 verfes, is, the courfe that Herod's trouble led him un- 
 to : this we find ver. 4. And when he had gathered al 
 the chief priejis andfcribes of ike people together, hedc* 
 
 d of them where Chrifl Jhould be born f It 
 here to be remembered, That the whole conduct re- 
 ined in this verie, confidered abftractly, or b 
 felf, was exceeding good and warrantable, had k net 
 been the bloody defign of Herod therein, which ire 
 find in the fubfequent part of the chapter. In this 
 Yerfe then you may notice thefe three' things. 
 His calling an affembly. "idly, The end for w* 
 he did fo, or the queflion he propounded unto 
 the; 
 
 i/L His calling an affembly. And when he had 
 gathered all the chief priejls and /bribes of the people to- \ 
 gether. And here we may fee of whom this ailc: 
 confided, of the chief priejls and fcrihes of theft 
 We (hall not here (land to- explain thee offices ; only, 
 they were both ecclefiaftic offices : both chief priefts 
 and fcribes had a right to teach and expound the word; 
 and of fuch was their affembly eompofed. But 
 
 ave the queflion propafed unto them br 
 Herod, He demanded where Chri/i fbould be born? 
 tere had before this, been little word of Chrifl: in 
 r s court or palace ; but now w r hen he hears of 
 one born king of the Jews, he is alarmed and awaken- 
 ed unto a reflection upon prophecies and promises 
 that he heard of before. Accordingly, our Lord je- 
 fos, who by the wife men is called the king of the 
 \ is by Herod called Chrift, or the Meffiah, which 
 plainly imports fome knowledge of, and acquaintance 
 ;\vi:h fcripture ftyle in Herod; he inquired, Where 
 >s bsni ? Well, all this he fets about with 
 
 au 
 
&j LECTURE VIL 
 
 an appearance of honefty, and a fhew of gravity, fo 
 as not to be fufpe&ed either by the aflembly or by the 
 wife men ; he appears much taken up about Chrift, 
 and concerned to know where he might find him, as 
 if his defign had been religious. When Herod had ga- 
 thered the chief pr lefts and fcribes of the people together , 
 he enquired of them where Chrijl fhould be born ? From 
 this obferve, 
 
 \fi, There are certain office-bearers appointed in the 
 church to whom the key of doftrine is committed, and 
 power given minifterially to determine matters of faith, 
 cafes of confcience, and difficult queftions. Such 
 were the chief priefts and fcribes that Herod gathered 
 together ; and fuch offices Chrift has appointed in the 
 new-Teftament church. There are to whom the key 
 of do&rine is committed, Matth. xxviii. 19. Go ye 
 therefore, and teach all nations, baptizing them in the 
 name of the father, and of the Son, and of the Holy 
 Ghojl. And there are to whom the key of govern- 
 ment is committed ; for as he has given fome apoflles, 
 fame prophets, fome evangelifls, pajtors, and teachers 
 unto the church ; fo alfo helps and governments : and we 
 are called to count them worthy of double honour 
 that rule well, efpecially fuch as labour in word and 
 do&rine. And as Chrift has inftituted thefe offices in 
 the new-Teftament church, they are to continue to 
 the end of time ; for the promife runs Matth. xxviii. 
 20. Lo I am with you alway even unto the end of the 
 world ; and where two or three are met together in 
 Chrift' $ name, he has promifed to be in the midfl of them, 
 *uiz. when meeting in a judicative capacity. This due 
 order then that Chrift has inftituted in his houfe, has 
 been, and is matter of teftimony in thefe lands, and 
 what we profefs to bear witnefs unto, in oppofitioti 
 to Popery, Prelacy, Independent principles, and eve- 
 ry other error inconfiftent therewith ; and therefore 
 we have great need to look in to our principles ; to 
 be walking about Zion, and going round about her, 
 to be telling her towers, and marking her bulwarks, 
 
 and 
 
Upon Matthew 11. 3, — 8. St' 
 
 and confidering her palaces, to be adverting to the 
 outgoings and incomings of the houle, and all the 
 forms of it ; as we know not what we may be called 
 to Tuffer for the name of Jefus ; or how narrow a 
 point we may be called to fuffer upon : yet let not 
 rhis difcourage you, honed hearted witnefs ; for Of- 
 fering as well as believing grace is promifed, Unto 
 you it is given in the behalf of Chrifl, not only to believe 
 in him, but alfo to fuffer for his fake. 
 
 ■idly, That it is lawful for kings and magiftrates u- 
 pon certain occafions to call church affemblies, and 
 particularly, in the cafe of fudden emergencies, and 
 the occurring of any difficult queftion, that concerns 
 religion, and requires fpeedy refolution and decifion ; 
 though this ought net to be the magiftrates habitual 
 pra&ice, in a conftituted church ; nor has he any 
 warrant to infringe the power of the church to call her 
 affemblies, or other judicatories, and meet in them ; 
 which power {he has received from Chrifl as he is her 
 Lord and King, and fhe his fpiritual, free and inde- 
 pendent kingdom, Yet, we fay, the civil magiftrate 
 has a pow r er of calling church affemblies upon certain 
 occafions, as we are taught in the 23d chapter of 
 our excellent Weftrninfter Confeflion of Faith; and 
 this fcripture prefently before us is one of tlofe that 
 are there adduced for proving the point, When Herod 
 had gathered the chief priefis and fcribes of the people to- 
 gether, he demanded of them, where Chrijifhculd be born. 
 But though the cafe be fo, that the magiftrate may 
 on certain occafions call affemblies; yet, Oh, how 
 fadly have due bounds in this matter been tranfgref- 
 fcdl how fadly are they tranfgreffed at this day, while 
 the national church has in fuch a degree given up 
 their power into theiiand of the civil magiftrate ; and 
 that it has been accepted of by him ; as appears from 
 the fhape in which appointments for fafts and thanks- 
 giving days, do ordinarily turn out, and in which 
 forae have turned out of late. 
 
 L 3<//y, We 
 
M LECTURE VIL 
 
 3 dly, We may here obferve a reprefentation of the 
 conduft of the ftated enemies ofChrift: The chil- 
 dren of the devil will be like their father, who, when 
 it ferves his purpofe, doth transform himfelf into an 
 angel of light. So did Herod ; he pretends zeal, he 
 pretends to befriend the wife men, he pretends a good 
 defign in confulting the church, and yet we find af- 
 terward his defign was mod bloody : he afterward 
 appeared a lion, a devil ; but here he appears a lamb, 
 a faint ; for when he had gathered the chief priefts and 
 fcribes of the people together , he demanded of them where 
 Chriji was born. 
 
 The 3d general thing we took notice of in thefc 
 verfes, is, the anfwer given by the affembly to He- 
 rod's queftion, verfes 5th and 6th, And they faid un- 
 to him. In Bethlehem of Judea, for thus it is written by 
 the old prophet, and thou Bethlehem in the land of Juda, 
 art not the leajl among the princes of Juda, for out of thee 
 fhall come a Gowrnour that fhall rule my people IfraeU 
 Where you may notice thefe two things. 
 
 ii We have (imply the anfwer given by the affem- 
 bly to Herod's queftion in thefe words, In Bethlehem 
 of Judah. Herod enquires, where Chrift fhould be 
 born ? they anfwer, in Bethlehem of Judea. We 
 formerly had occafion to fpeak concerning Bethlehem 
 in the land of Juda, and to fhew you the meaning of 
 the word, and fituation of the place ; and therefore 
 jhall not now infill on thefe things. The anfwer here 
 given by the affembly was good and true. Accordingly, 
 
 2. We find this anfwer confirmed by fcripture, in 
 thefe words : For thus it is written by the prophet, and 
 thou Bethlehem in the land of Judah, art not the leajl 
 among the princes of Juda, for out of thee fo all come a 
 Gcvernour that fhall rule my people IfraeL It is not 
 here told by what prophet thefe words were fpoken, 
 which may be omitted for the fame reafons we men- 
 tioned, when fpeaking upon the 22d and 23d verfes of 
 the firft chapter, where we have a quotation fromlfa. 
 vii. 14* and therefore we fhjtli not ftand upon this* 
 
 As 
 
Upon Matthew iL 3,-8. S3 
 
 As we have here the words themfelves, we find the 
 the prophet was Micah, and the place of that prophecy 
 viewed, was chap. v. 2. But thou Bethlehem Ephratah, 
 though thou be little among the thoufands of Judah ; yet 
 out of theejhall he come forth unto me that is to be ruler 
 in Ifrael, whofe goings forth have been from cfold, even 
 from everlafting. Such as are difpofed to carp at di- 
 vine revelation ftrike out here ; Why, fay they, there 
 are confiderable differences betwixt the fcripture in 
 Micah, and this in Matthew: As (1.) Micah calls 
 Bethlehem, Bethlehem Ephratah ; Matthew calls it 
 Bethlehem in the land of Judah. To this we anfwer, 
 as we told you formerly, there were two Bethlehems ; 
 one in the tribe of Zebulon, and another in the land 
 of Juda. That in Juda was called Ephratah or Epb- 
 rath, Gen xxxv. 19. So that the fame place is evi- 
 dently intended in Micah and Matthew as Bethlehem 
 in the land of Judah. was none other than Bethlehem 
 Ephratah, and contrarywife. (2.) Micah ufes the 
 term little., though thou be little among the thoufands 
 of Judah ; whereas Matthew ufes the term least. 
 We anfwer, this is owing to the different languages 
 in which the prophet and the evangelift did write : as 
 Micah wrote in the Hebrew, and Matthew in the 
 Greek language ; and as the Hebrew language wants 
 the fuperlative degree, and the Greek has it. How- 
 ever, commentators are of the mind, that the exprel- 
 fion in Micah, as it runs in the origina4, does import 
 the fame thing, as if the word had been in the fuper- 
 lative degree. (3.) A feeming difference more con- 
 fiderable, is, Micah fays, though thou be little or leafl 
 among the thoufands of Judah ; whereas Matthew 
 fcems to fpeak directly contrary, in faying, thou art 
 not the leaJL Different anfwers are given hereto ; as 
 i. Some reckon, that according to the original, \)^ 
 words of Micah may be read interrogatively : tfhus, 
 But thou Bethlehem Ephratah, Art thou little ? and fo, 
 in fuch a way of interrogation as imports a ftnpng ne- 
 gation \ and in this view, Micah and Matthew do ex- 
 
 adly 
 
S4 LECTURE VH, 
 
 a£tly agree. Bur, 2. It may be anfwered, That Mr 
 cah fpeaks of what Bethlehem was in itfelf, a fmall 
 and inconfiderable town ; Matthew, of what it was 
 made, what dignity it was advanced to, by the birth 
 of Chrift : it was little before Chrift came ; but no 
 more little or final! after being honoured with his 
 birth. We might mention feveral other fuch differen- 
 ces ; as (4.) Micah calls Bethlehem little among the 
 thoufands of Judah ; Matthew fays, thou art not the 
 leaft among the -princes of Judah. Upon this you may 
 obferve, That as Ifrael and Judah were divided into 
 tens, hundreds, and thoufands, when Matthew men- 
 tions the princes of Judah ^ it is the fame thing as if 
 he had mentioned the thoufands, as the princes of 
 thefe thoufands are intended, and fo the thoufands 
 themfelves- (5.) Micah has thefe words (unto me) 
 he Jhatl come forth unto me; whereas Matthew wants 
 them. Weanfwer, That though thefe words are net 
 mentioned in Matthew, yet are they plainly imported, 
 while it is faid, he Jhallrule my people Ifrael ; this ne- 
 ceifarily imports Chrift's being employed in the Fath* 
 er's work, no lefs than if it had been faid, befhallcome 
 forth tome. And (6.) It is quarrelled, That whereas 
 Micah has thefe words, whofe goings forth have been 
 from of old 1 from everlaftirig, they are omitted in Mat- 
 thew. We anfwer, Thit as i:nuch of Micah's prophe- 
 cy is mentioned in Matthew, as was fufficient for 
 proving the point in hand, viz. That Chrift ihould 
 be born in Bethlehem in the land of Judea. In a 
 word, as we fignified on a former occafion, we have 
 frequent instances, that, in fcripture quotations, it is 
 not fo much the precife words as the fenfe that is ftu- 
 died ; and fomerimes we find in new-Teftament quo- 
 tations, a diverfity of words from the old-Teftament 
 —iCf.riptures, which was owing to the infpired penmen 
 following that tranflation (of the Hebrew old-Tefta- 
 * men* into Greek) in their quotations, which is com- 
 monly called the Septuagint ; and this it was warran- 
 table to do, as that tranflation was then belt known, 
 
 and 
 
U£bS Matthew it 3,— -"8. 8j 
 
 and commonly ufed ; as it would be warrantable for 
 the head of a family to read in his family, or any 
 perfon to read alone a portion of fcripture in one of 
 our old tranflations, where the fenfe and meaning is 
 the fame, though fome words be different from what 
 they are in this tranflation prefently before us* From 
 thefe verfes you may obferve the following things. 
 
 1 ft j That it is the duty of office-bearers in God's 
 houfe, and particularly of church-judicatories, to make 
 the word their rule in all their decifions and determi- 
 nations : for their power is only minifterial, and for 
 edification ; fo, this affembly give their anfwer accor- 
 ding to fcripture, They [aid, In Bethlehem of Judah* 
 for thus it is written of the prophet. 
 
 idly. That the pretence of Chrift dignifies a per- 
 fon or place : and fo a tittle Bethlehem, is pronoun- 
 ced, not the leaft or great among the princes of Judah, 
 as being honoured with the nativity of Chrift : And % 
 thou Bethlehem in the land of Judah, art not the leaft 
 among the princes of Judah , for out of thee fball corns 
 a Governour. 
 
 $dly, Our Lord jefus Chrift is both King and Shep- 
 herd of Ifrael. A Governour to rule, or as it might 
 be rendered, to feed his people Ifrael ; and fo this 
 anfwer given by the affembly might have been fo 
 much the more alarming to Herod, as pointing out 
 the great oppofition between his condud and the con- 
 dud of Chrift to his church and people; tyrants a- 
 mong rulers, and hirelings among fhepherds, do on- 
 ly care for themfelves and for the fleece ; and thus 
 was it with Herod; but here is a declaration concern- 
 ing Chrift, as being no ufurper, but a lawful King, 
 no hireling but the true Shepherd ; for he jhall come 
 forth to rule or feed his people IfraeU And 
 
 4tbly, That the Jews, and particularly the chief 
 priefts and fcribes, in their rejecting of Chrift, w r ere 
 chargeable with finning againft light : Had they never 
 heard tell of him? Yes, Did they not know where he 
 was to be born ? Yes, for thou Bethlehem in the land 
 
85 LECTURE VII. 
 
 cf Judah art not the leq/l among the princes of Judah, 
 for out of thee fhall come forth a Governour that ftall 
 rule my people Ifrael. Yea, did taey not know in 
 what eftate he was to be born ? Yes : Were they not 
 informed, that he was not to appear with external 
 pomp and vifible glory? Yes, Zech. ix. 9. Rejoice 
 greatly , daughter of Zion,fhout, daughter of Jeru- 
 falem, behold thy king cometh unto thee : he is jufl and 
 having falvation, lowly and riding upon an afs, and u~ 
 pon a colt the foal of an afs. Yea, were they not in- 
 formed of the time of his coming ? Yes, Dan. ix. 
 24, 25, 26. Seventy weeks are determined upon thy peo- 
 ple and upon the holy city, tofinijh the iranfgreffion, and 
 to make an end of fin, and to make reconciliation for ini- 
 quity, and to bring in everlafling righteoufnefs, and /* 
 feal up the vifion and prophecy, and to anoint the ?nofl 
 holy : know therefore and underfl and that from the going 
 forth of the commandment, to reftore and to build Jeru- 
 falem unto the Meffiah the Prince, fhall be [even weeks ; 
 and threefcore and two weeks, the flreet fhall be built 
 again, and the wall even in troublous times ; and after 
 threefcore and two weeks fhall Meffiah be cut off', but 
 not for himfelf And yetnotwithftanding all this, the 
 Jews rejected him ; and none more violently than the 
 chief priefts and fcribes. So that well may it be faid, 
 If the Lord had not come and fpoken to them, they had 
 not had fin ; but now they have no cloke for their fin. 
 While thus their own mouth condemned, and their 
 own fpeech bewrayed them ; for they faid unto He- 
 rod, In Bethlehem of Judea, for thus it is written by 
 the prophet, and thou Bethlehem in the land of Juda, 
 art not the leajl among the princes of Juda, for out of 
 thee fhall come a Governour that Jhall rule my people If* 
 rael. 
 
 The 4th general thing noticed in the verfes read, 
 is, the ufe that Herod made of this anfwer that he j,ot 
 from the affcmbly. This we have, verfes 7th and 
 8th, Then Herod, when he had privily called the wife 
 men, enquired of them diligently what time thejlar ap-t 
 
 peared 
 
 ■ 
 
fUpoK Matthew ii. 3,-8. $7 
 
 pared, andhe fent them to Bethlehem, and /aid, go and 
 fearch diligently for the young child, and when ye have 
 found him, bring me word again, that I may come and 
 worjhip him alfo. Though Herod's knowledge with 
 regard to Chrift was increafed ; yet as it was not fanc- 
 tified ; he purfues his bloody plot againft Chrift. la 
 thefe verfes, we have two things noticeable : ifi, An 
 enquiry made at the wife men, or a queftion propo- 
 fed unto them by Herod, verfe 7th, Then Herod when 
 he had privily called the wife men, enquired of them di- 
 ligently, what time the far appeared. 2dly, A commit- 
 fion he gives them, verfe 8th, He fent them to Bethle- 
 hem, and faid, Go and fearch diligently for the young 
 child, and when ye have found him, bring me word a- 
 gain, that I may come and worjhip him alfo. Both thefe 
 things do evidence how very inquifitive Herod was ; 
 how deep his bloody defign was riveted ; and ho^r 
 flyly he wanted to carry it on,. 
 
 Thefe things will appear in the following inftances * 
 
 r i.) He calls the wife men privily, not inclining that 
 
 the matter fliould be devulged. (2.) When he had 
 
 earned one thing concerning the place of Chrift's 
 
 Dirth, he wants to be informed of another, viz. The 
 
 time of it, that he might be the more in cafe for the 
 
 apprehending of Chrift, and the lefs in danger of mif- 
 
 taking, and murdering another inftead of him. For 
 
 this end, he enquires of the wife men, when the ftar 
 
 appeared, readily fuppofing it would be juft about 
 
 the time of ChriiVs birth ; fo that he might, from 
 
 rhence, eafily gather about what age the child Jefus 
 
 ivould then be. (3.) He fends the wife men to Beth- 
 
 ehem, that they might find out the very houfe where 
 
 he child was, and bring him word again, that thus 
 
 lis information might be full. And (4. He does fo 
 
 mder pretence of a defign to go himfelf to worfhip 
 
 thrift. Oh 1 what horrid iniquity, to make fuch a 
 
 nrofeifion ; a profeffion of defigning to worfhip Chrift, 
 
 vhile yet he was fully vefolved to deftroy him ; but 
 
 gcu enemies, fuch Herods, fuch Judas's have been 
 
 and 
 
83 LECTURE VI1L 
 
 and will be in the church ; neverthelcfs it is our com* 
 for:, that amidft all machinations of the enemy, TZto 
 Lord Jhall reign for ever, even thy God, Zion, to a!! ge- 
 nerations, Pial. cxlvi. 10. We lhall conclude with the 
 two following obfervations : 
 
 \fl, We may here obferve, how early our Lord 
 Jefus Chriil began to be perfecuted : as his mother 
 rnet with hardfhips before her birth j particularly, as 
 her chaitity was called in queftion on his account, 
 while fhe was fufpected by Jofeph ; and as fhe met 
 \vith hardihips at the time of his birth, (for there was 
 no room in the inn, and fhe brought forth her fir ft -born 
 fon, and laid him in a manger, Luke ii. 7.) So no foon- 
 er is any public notice got of his birth, than defigns 
 are formed againft his life j for Herod when he had 
 privily called the wife men, enquired of them diligently 
 what time the flar appeared* and he fent them to Beth* 
 lehem. And 
 
 . idly, How glorioufly the Lord bailies the projects 
 of enemies, and turns their councils into foolifhnefs i 
 Herod was wanting to make all fure for the deftruc* 
 tion of the child Jefus. But the Lord over rules the 
 matter fo, that Herod negle&s one material pointy 
 for his purpofc : he neither detains the wife men at Je- 
 tufalem, and fends fome of his military. or, faithful 
 friends to Bethlehem, who would have been as read) 
 to do Chrifl an ill turn as he himfelf ; nor yet does 
 he fend any along with the wife men, who might have 
 returned unto him, whether they had done it or not \ 
 neither of thefe things did Herod, though Bethlehem 
 was but a fmall diftance from Jerusalem ; but he fendj 
 the wife men alone, and thus his whole projeft ii 
 broken up, as we lhall find in the following part o; 
 the chapter ; if the Lord in his providence give ac 
 cefs to fpeak thereupon. In the mean time may h< 
 blefs what has been faid, and to his name be praile. 
 
 LECTUEi 
 
[ «9 ] 
 
 1 
 
 LECTURE VIIL 
 
 Matthew ii. 
 
 9 When they had heard the king, they departed, and 
 ^ the flar which they Jaw in the eafl, went before 
 them, till it came and flood over where the young child 
 was. 
 
 l © When they faw the jlar> they rejoiced with exceed- 
 ing great joy* 
 
 Ii And when they were come into the houfe, they faw 
 
 the young child with Mary his mother, and fell down y 
 and ivorf tipped him : and when they had opened their 
 treafures, they prefented unto him gifts ; gold, and 
 frankincenfe, and myrrh. 
 
 12 And being warned of God in a dream, that they 
 ihould not return to Herod , they departed into their 
 own country another %vay. 
 
 \ 
 
 TH AT part of this fecond chapter which we have 
 fpoke to, contains the hiftory of the wife men 
 that came from the eaft to enquire after Chrift, we 
 have had occaiion to hear of their journey to Jerusa- 
 lem, and of their, and other tranfa&ions while they 
 remained there. And we have fo much of the hiftory 
 concerning the wife men yet before us, in verfes 9th, 
 icth, 1 ith, and 12th, which verfes fhut it up, fo as 
 we have no farther particulars concerning them. 
 
 In theft verfes, we find them in a threefold fitua^ 
 tion, viz. Upon their journey from JerufaJern ; then 
 at Bethlehem ; and finally departed from Bethlehem 
 to their own country ; and agreeably hereto in thefe 
 verfes, when upon the general view of this chapter, 
 we noticed thefe things ; 
 
 IU j/?, The 
 
$c. LECTURE VII. 
 
 i/?, The wife men's journey to Bethlehem, verfea 
 O, 10. When they had heard the king, they departed, he. 
 
 idly, Their finding Chrifl and worfhipping him, 
 verfe 1 1. And when they were come into the houfe, &c. 
 
 ^dly, The warning they received from the Lord not 
 to return to Herod, verfe 12. And being warned of 
 Cod in a dream, that they Jhould not return to Herod, &c- 
 
 1/?, Then we have the wife men's journey to Beth- 
 lehem, or the firft fituation we find them in, in thefe 
 verfes : Where more particularly notice thefe things : 
 (1.) The feafon of their departure from Jerufalem: 
 (2.) The conduct and direftion they were priviled- 
 ged with by the way ; and (3.) Their difpofition and 
 cxercife in the way. 
 
 1. The feafon of their departure from Jerufalem, 
 in thefe words ; And ivhen they had heard the king % 
 they departed. As they came to Jerufalem feeking 
 Chrift, fo they attend upon information, They wait 
 the ajfembly which Herod called ; and they wait to hear 
 what directions the king might give them in confe- 
 quence of the anfwer which he had received from the 
 chief priefts and fcribes of the people. And this ex- 
 preffion of the feafon of their departure feerns plainly 
 to import their refolution to obey the orders of He- 
 rod, When they had heard him they departed ; they 
 heard him give the charge in the preceding verfe, 
 and believed he was honeft in his profeffion of a de- 
 fign to come himfelf and worfhip Chrift : and hence 
 they heard him without either refufing to obey, or fo 
 much as fecretly refolving upon giving him a difap- 
 pointment. 
 
 2. We have the condufl and direction they were 
 privileged with by the way, in [the following part of 
 the verfe, in thefe words, And, lo ! the Jiar which 
 they faw in the eafl went before them, till it came and 
 flood over where the young child was. We had occafi- 
 en formerly to fpeak of this ftar, which as it had guid- 
 ed them to Jerufalem or near it, does now guide them 
 to Bethkhem j and not only to the town, but to the 
 
 very 
 
Upon Matthew ii. 3, — 8. 91 
 
 very houfe where the young child was j and therefore 
 fhall not now infift on it. 
 
 If any fhould propofe a number of curious quefti- 
 ons from this verfe, fuch as (1.) What might become 
 of this ftar while the wife men remained at Jerusa- 
 lem? Or (2. ) What became of it, when once it had 
 conduced them to Bethlehem ? We propofe not to 
 take up your time much with anfwering fuch quefti- 
 ons, concerning which the fcripture is filent : only as 
 to the firft, If this ftar was vifible during the ftay of 
 the wife men at Jerufalem, it had been little regarded 
 by the generality ; but it rather feems that, for this 
 feafon, it difappeared, either by being overclouded, 
 or taken away : and as to the fecond of thefe quefti- 
 ons, it is fufficient for us to know, that as this appear- 
 ance was wholly miraculous from firft to laft ; fo when 
 the Lord had done his work with this ftar, it appear- 
 ed no more. It does not feem probable, that thefe 
 wife men were conducted by this ftar back again to 
 their own land : there does not appear to have beea 
 fuch neceffity for this ; as they would far better find 
 the way back to their own country, than they could 
 have found it to Chrift, to whom formerly they had 
 been ftrangers. But, 
 
 3. We have the difpofition and exercife of the wife 
 men in the way ; they were joyful, and their joy was 
 exercifed in a very high degree : for (l.) They arc 
 faid to have had joy ; (2.) Great joy ; and (3.) Ex- 
 ceeding great joy ; and no wonder that they thus re- 
 joiced ; for, iy?, As they had received fcripture light 
 at Jerufalem, from the anfwer of the affembly, by 
 which light their underftanding and faith were guid- 
 ed ; fo they received ftar light to guide their feet. 
 By the light of fuch a ftar were their fteps directed as 
 the day light did not rob them of: it does not appear 
 that they travelled in the night feafon, and yet they 
 faw the ftar, When they faw the ftar they rejoiced, 
 idly. No wonder they thus rejoiced, in regard that 
 as this ftar which they faw was mipaculous and fuper- 
 
 M 2 natural, 
 
92 LECTURE VIII.; 
 
 natural ; fo it was a teftimony from heaven unto the 
 truth of the fcripture, which they had heard at Je- 
 rufalem, and thus a confirmation unto their lately- 
 ly-born-fcripture-faith. We have frequent inftances 
 of the Lord's condefcending to confirm weak faith by 
 figns ; as he allowed Aha^ and the men of Judah to 
 afk a fign, Ifa. vii. which we fpoke to lately. And 
 as our Lord al!pwed Thomas to handle him in order 
 to his being confirmed in the truth of it, that he was 
 his Lord and his God v , fo this ftar was a fign and con-? 
 firmation of fcripture truth to thefe wife men. And 
 3<i/y, No wonder they rejoiced, as the ftar was not 
 only in general a confirmation of fcripture truth with 
 regard to Chrift's being born in Bethlehem ; but as it 
 was an evidence of the Lord's purpofes of grace to 
 them in particular, and that he had a mind to bring 
 them to Chrift, and acquaint them further \vith him, 
 than they yet were, No doubt, the appearance of 
 this ftar might have been thus viewed by the wife men 
 from the firft time that thev faw it ; namelv, as an e- 
 vidence of the Lord's gracious purpofes to them in 
 particular ; but as they advance in their journey, and 
 their view of meeting with Chrift became more im- 
 mediate, their joy is reafonably increafed. In a word, 
 no wonder they rejoice ; for, as by what fcripture 
 light they received at jerufalem, they were directed 
 where they ought to go, and came to know the name 
 of the place where they wifhed to be ; fo the ftar was 
 an evidence that there they ihould adually be, an e-. 
 vidence that they fhould neither lofe their way nor 
 their errand ; for the ftar went before them, till it cam$ 
 and flood over where the young child was : and when 
 they faw the ftar ', they rejoiced with exceeding great joy* 
 • Thus in thefe two verfes, we have the firft fituation 
 in which we here £n4 the wife men. From which 
 obferve thefe things. 
 
 i. An honeft heart is very ready to be impofed u- 
 pon. Why ? It is the chara&er of the child of God, 
 that in his Spirit there is nc guile, Ffal. xxxii. 2. he is a 
 
 Natha- 
 
Upon Matthew if; 9>— *n. >g$ 
 
 Nathaniel ; an Ifraelite indeed in whom there is no 
 guile. There may be much fin prevailing againft the 
 believer ; but there is with him no harboured, no 
 approven guile ; he defigns honelly, and hence jud- 
 ges charitably of others. It is faid of charity, that it 
 thinketh no evil ; and hence the child of God, till 
 he juft fee a perfon chargeable with iniquity, charge- 
 able with evil, he thinketh no evil, but concludes him 
 honed in his w r ords and ways : and this is one refpect in 
 which the children of this world are wifer than the chil 
 dren of light, Luke xvi. 8. So the wife men, in the fim* 
 plicity of their hearts, were going away from Herod 5 
 with a defign to return, and tell him where the young 
 child was, never doubting but he was in earneft, 
 w r hen he propofed himfelf to go and worfhip him j for 
 when they had heard the king, they departed, 
 
 idly, Such as get good themfelves, will be willing 
 to do good. The wife men had gotten good ; they 
 were fet a feeking after Chrift, and had got more in- 
 formation about him at Jerufalem than before : and 
 they are content to do good; content to return to Je- 
 rufalem, to give information where Chrift was, never 
 doubting but that the effed of their information would 
 have been a retinue brought to fall down at Chrift's 
 feet, to worfhip him as they themfelves did ; hence 
 when they heard the king, they departed. 
 
 $d!y 9 Confufions, blood and mifchief fhould never 
 be fathered upon religion, and the people of God. 
 Let us for once fuppofe that thefc wife men had net 
 been warned, that they fhould not return to Herod ; 
 and that they had returned, and informed him where 
 the young child was ; and thatfome mifchief had fol- 
 lowed thereupon ; fure, this had not been owing to j 
 the conduct of the wife men, or, in other words, had 
 not been their fm ; becaufe they had been only pro- 
 claiming the name of Jefus, and pointing him out to 
 Herod and the inhabitants of Jerufalem, that they might 
 worfhip him ; and as the cafe really flood, as Herod 
 thinking himfelf mocked of the wife men, fent and 
 
 maffacred 
 
94 LECTURE VIft. 
 
 maflacred the children in and about Bethlehem, (of 
 which in the following part of the chapter) this was 
 not the fin of the wife men, who had obeyed the call 
 of God in returning into their own country another 
 waythanbyjerufalem; but the fin and charge did whol- 
 ly ly at the door of Herod. And yet tho* thefe things 
 be fo, how ordinary is it, efpecially in fuch a blinded 
 generation as this, to father all confufions that take 
 place, upon religion and the people of God. O ! fay 
 fome (efpecially of the profaner fort) what confufions, 
 what blood, has ftri& prefbytery and the covenants 
 occafioned ! O ! fay others, what confufions, what 
 divifions has a feceffion from the eftablifhed church 
 occafioned! O! fay others, what racks and perplexi- 
 ties, has the late conduct of the fynod occafioned ! 
 What fcatterings, what alienation of affection among 
 the godly ! O ! that no aft had ever been paifed a- 
 gainft that oath (the Burgefs Oath) which has occa- 
 fioned fo much, fo great ado, or at leaft that a tefti- 
 rnony againft it had not been carried fo high as a fe- 
 paration ! Are fuch wifhes entertained by you ? Be* 
 ware of them, they are finful, they are dangerous : 
 true, indeed, we may, and I hope do wifh, that there 
 had not been occafion for fuch fort of teftifying, that 
 there had not been finful and contradi&ory oaths in 
 our land, or any attempt made, efpecially by any 
 members of a court of Chrift, at giving a toleration 
 unto the fwearing of them : but this once being the 
 cafe, that there was fuch occafion for fuch a teftimo- 
 ny, to have fuch wifhes as we have been mentioning, 
 amounts to no lefs than a wifhing that the work of 
 God had ftopt, for the fake of finful peace ; and a- 
 niounts to a fathering of thefe confufions upon reli- 
 gion, upon a teftimony, which do only ly at the door 
 of its oppofers, and which flow from the corruptions 
 of men. Such a fort of wifhes and expreffions, will 
 be found a joining iffue w r ith thofe of old whofe lan- 
 guage concerning the fervants and people of God 
 was, That they turned the world upfide down ; and 
 
 there- 
 
Upon Matthew ii. 9,-12, 95 
 
 therefore beware of them ; yea, be concerned to 
 learn the exercife of thankfuinefs, on account of 
 the Lord's appearances in behalf of his owd work* 
 Such as have any acquaintance with religion, will, in 
 fome meafure, be remarking when they meet with 
 the Lord in his ordinances, when they are refrefhed 
 in a fermon, in a duty j but oh ! how few are found 
 difpofedto theexercile of thankfuinefs on account of 
 the Lord's appearances for his public caufe, with the 
 Pfalmift, Pfal. lx. 4. But on the contrary, the gene- 
 rality, even of the Lord's people, are ready with the 
 difciples of old, to miftake his procedure; and when 
 he is coming for deliverance, to fuppofe it is a/pirit 9 
 and cry out for fear. 
 
 4thly, The Lord's work is pointed and perfect* 
 When he has purpofes of grace toward a perfon, he 
 will not leave his work unfiniihed. Accordingly, he 
 [not only led the wife men to Jerufalem, but again from 
 jjerufalem to Bethlehem by means of the ftar, he 
 [brought them to their journey's end; for theflar 
 went before the?n, till it came and flood over 'where the 
 young child was. 
 
 $thly 9 That when faith and love get up their heads, 
 b does fpiritual joy. The wife men do now believe 
 and hope, that they fhall, in a little, meet with 
 Chrift ; and hence they rejoice. When they faw the 
 flar they rejoiced with exceeding great joy : and this was 
 fimilar to the exercifes of all the Lord's people, 1 
 Pet. i. 8. Whom having not feen ye love, in whom* 
 though now ye fee him not, yet believing, ye rejoice with 
 joy anfpeakable and full of glory. 
 
 Gthly, What a wonderful change grace makes ! how 
 powerful it is ! and how pleafant its effects upon the 
 foul ! how pleafant to hear of thofe Gentiles, thofe 
 wife men, whom we reckon to have been Perfians, 
 enquiring after Chrift ! men come from a heathen 
 land, men who formerly had been worfhipping the 
 fun, and element of fire, (for fo was the manner of 
 the Perfians) to find their hearts glowing with a fire 
 
 of 
 
9$ UECTURE vilf, 
 
 of love to Chrifl ; and enquiring after him wtio is 
 the fun of righieoufnefs, the true light that lighteneth eve* 
 ry man that ccmeth into the world ! 
 
 But as thus we have fotlnd the wife men upon their 
 journey to Bethlehem ; fo, Itffy, We find them at 
 their journey's end* ver. 12. And when they were come 
 into the houfe, theyfazu the young child with Mary his 
 mother, and fell down and worshipped him. and when 
 they had opened their tfeafures i they prefented him zuitb 
 gifts, gold, frankincenfe, and myrrh : In which verfe, 
 you may notice thefe four things : ift, Where they 
 went when they came to Bethlehem, idly, Whom 
 they faw. $dly, What they did ; -and A-thly^ What 
 they gave. 
 
 17?, Where they went, when they came to Bethle* 
 hem ; it is faid, they went into the houfe, And when 
 they were come into the houfe. — The ftar had dire&ed 
 them not only to the town, hut to the houfe, for it 
 flood over where the young child was. And according, 
 ly, they go into the houfe ; what houfe ? This is nofr 
 certain : we find Luke ii. 7. that Mary brought forth 
 her firfl-born fon in a (table ; ioxjhe wrapped him in 
 /waddling cloaths, and laid him in a manger ;— »A very 
 foi ry and mean houfe for the great God, the king of 
 glory ; but whether it was into this, or a dwelling- 
 houfe, that the wife men entered, wc are not inform- 
 ed ; only it feems molt probable that it was a dwel- 
 ling-houfc, altho' one very mean. 
 
 idly 9 Whom did they fee ? They faw the young 
 child with Mary his mother, they faw the young child. 
 The great fight they were defiring to fee, and the 
 befi fight they ever did fee. And they faw him, with 
 Mary his mother : we hear not of Jofeph being pre- 
 tent ; and it feems plain, he was not. Some are of 
 opinion, That it was fo ordered in providence, left 
 the wife men ihould have looked upon Jofeph as the 
 father of the child : and fo, that jofeph was abfent, 
 that no (tumbling-block might be caft in the way of 
 
 their* 
 
Upon Matthew ii. 9, — 12." 97 
 
 their crediting the divinity and miraculous concepti- 
 on of the child Jcfus. 
 
 3c///, What did they? They fell down and ivorfbipped 
 him. They were enquiring after him at Jerufalem, 
 for this end that they might worfhip him, as we find 
 ver. 2 ; and accordingly they were thus exercifed, 
 when they did find him. We told you when infifting 
 on that 2d verfe, that we have good reafon to conclude 
 they were led to worfhip him, not merely in refpeft 
 of fuch homage as is given to earthly kings ; but in 
 refpect of religious worfhip ; and we affigned fome 
 grounds for ^concluding thus ; therefore this their 
 worfhipping of him, was in a believing way, a wor- 
 fhipping him as the Son of God, the Saviour of fin- 
 ners, the king of the Jews, and alfo of the Gentiles, 
 a worfhipping him as their Lord and King ; — They fell 
 down and worfbipped him. But 
 
 4tbly 9 What did they give ? They opened their trea- 
 /tires, and prefenied unto him gifts ; Gold, frankincenfe^ 
 and myrrh. It was cuftomary for thefe eaftern nations 
 in doing homage to their kings, to prefent them with 
 gifts, a cuftom which the wife men did obferve upon 
 this occaiion. We fhall not much fland to explain 
 what thefe things were ; Gold is well known, and 
 many are found employing their gold and riches a- 
 gainft Chrift ; and consuming it on their lufts ; but 
 few are found making fo good an ufe of it, as the wife 
 men here did, Incenfe or frankincenfe was an aro- 
 matick gum, that was got from a tree which was cal- 
 led by the ancients Thurifera, or the incenfe-bear- 
 ing-tree ; and it was ufed in religious oblations both 
 by Jews and Gentiles : and Myrrh feems to have 
 been much of the fame nature, got alfo by incifion 
 from a tree of the fame name with itfelf. Well, theie 
 things the wife men do prefent, after the cuftom of 
 their country ; and probably thefe three kinds of com- 
 modity were the bed it did afford. Some are of o- 
 pinion, that in this prefent or offering, there was 
 more than apiece ofcuftcm; and that thefe gifts, 
 
 Jtf imported 
 
93 LECTURE VIII. 
 
 imported fome acknowledgment of Chrift's perfon and 
 office, according to an ancient verfe relative there- 
 to, in. which it is faid that they offered 
 
 Myrrh to a man, Gold to a king, and Incenfe to a deity. 
 
 However, certam it is, that, by a fpecial providence 
 of God, were thefe gifts fent, as not only were Jo- 
 feph a-nd Mary in low cirenmitances ; but as they had 
 a long journey by and by to undertake with the child 
 Jefus ; eyen a journey to Egypt, as we find in the 
 following part of the chapter : and as thus fomething 
 rnore than ordinary \vas neceffary for their fubfiftence, 
 the Lord thus fends them provifion from a far coun- 
 try ; for, the wife men prefented gifts, gold, frank* 
 incenfe, and myrrh. From this verfe then you may 
 obferve, 
 
 i/?, The eye of faith and fenfe look very differently. 
 Faith can fee even contrary to fenfe ; fenfe looks at 
 things viflbfe, faith at invifible thing?. So, the wife 
 men, though they found Chrift* very unlike a king, 
 in a poor hm at Bethlehem ; yet having the penetrat- 
 ing eye of faith, they could diicern him to be a king, 
 even the king of glory ; and henee fall down and wor* 
 ff/ip him ; and fo 
 
 2(Uy y Our glorious Immanuel is the object of reli- 
 gious worlhip ; and he was fo even in his eftate of 
 humiliation, Heb. i. 6. When he bringeth bhjirjhbe* 
 gotten into the wot id^ he faith , and let all the angels of 
 God worjhip him. And accordingly,, thus were the 
 wife men employed ; for, they fell down and worflrip- 
 cd him. 
 
 ^dly y The exercife of faith leads to the practice of 
 duty m ¥ in vain do they pretend to be believers, who 
 hapitual neglecters of duty, habitual negle&ers of 
 thefe plain exeycifcs of relij worfhip enjoined in 
 
 the word. True indeed, there are many that go the 
 round of duties, who are ft rangers to the life and 
 power of godliaefs j "but n&ne who are negk&crs and 
 
 defpi* 
 
Upon Matthew ii. 9,— icu 99 
 
 ^fers of duty, defpifers of the mf ans of communion and 
 fellowfhip with Chrift, are acquainted with religiofi, * 
 and particularly prayerlefs perfons. The wife men, 
 when once acquainted with Chriit, quickly learn to 
 worfhip him. As the new-born infant foon difcovers 
 natural life by its crying ; fo the babe of grace foon dlf- 
 covers fpirkual life by its praying ; accordingly it was 
 quickly remarked of Paul, when he was turned from 
 a perfecuting Saul, A<3:s ix. 11. Behold he prayeih. 
 
 4thly, That true worfhip is humble worfhip. They 
 felt down, and worjhipped him, not only in rcfpe& of an 
 external pofture of homage ; but in refpect of true 
 humility in their worfhip : fuch as are true worfhip- 
 pers, fall down on the knees of their heart, My jon % 
 give me thy heart. They fall down from the pinnacle 
 of pride and feif; from felf-righteoufnefs, felf-depen- 
 dence, and felf-feeking ; content to hav.e all their 
 holding of grace ; content to be indebted to Chrifi 
 for all ; content that Zerubbabei's hands build the 
 temple, and that he bear ail the glory, Pfah cxv. 1. 
 Not unto us, not unto us> Lord, but to thy name give 
 thou the glory* And fo all the gifts prefented by true 
 worfhippers are not in a way of purchafe and recom- 
 pence, but in a way of gratitude and acknowledg- 
 ment of debt; of this fort were the gifts here prefent- 
 ed, they apened their treafuret and prejented gifts, not 
 with a view of recompensing Chrift, but in a way of 
 acknowledging themfelves debtors to him. The 
 great offering that- we arexalled to prefent, is the of- 
 fering of praiie, PfaL 1. at the clofe, Who cfjercth praife, 
 me glorifies. — And this is, in its very nature, an own- 
 ing that all our fprings are in him ; thus the faints 
 whofe exercifes are recorded in the word, have been 
 employed, Pfal. xl. and PfaL xxiii. lie took me from the 
 fearful pit?-~and he maketb me to ly down in the green 
 paflures. 
 
 But we now come to the third fituation we find the 
 wife men in, viz. Departed from Bethlehem unto 
 
 N z their 
 
 1 
 
ioo LECTURE VIII. 
 
 their own land, ver. 12. Where we have thefe two 
 things : 
 
 1/?, A warning they received from God in the firfk 
 claufe of the verfe, And being warned of God in a dream 
 that they Jhould not return to Herod. — We had occafion 
 to fpeak concerning thefe kinds of warnings when in- 
 lifting upon the 20th verfe of the firft chapter, and 
 therefore fhall not now enlarge. It is evident, that 
 in fuch warnings the Lord fpoke both plainly and 
 powerfully ; he fpoke plainly, fo as the perfon or per- 
 sons warned were not left in a fufpence or hefitation 
 as to his meaning ; which we find exemplified here : 
 for we have an account what they were warned of, 
 viz. That they Jhould not return to Herod. And as 
 thus he fpoke plainly, fo alfo powerfully, determining 
 the perfon or perfons warned to comply with his call : 
 and fo we have, 
 
 2dly, The obedience yielded by the wife men unto 
 this warning for it follows in the verfe, That they de- 
 parted into their own country another way. We told 
 you formerly, it is probable thefe men were Perfians ; 
 from Perfia then they came, and thither they return 
 again ; they departed unto their own country, — and they 
 departed another way ; that is, Though they came 
 from their own country to Bethlehem by Jerufalem ; 
 yet they return from Bethlehem to their own country 
 another way than by Jerufalem ; and this was one of 
 the means ufed by the Lord for difconcerting the bloo- • 
 <1 plot of Herod againft the child Jefus ; which dis- 
 appointment of his bloody defign was compleated by 
 the other warning of this nature, which in the follow- 
 ing verfe we find was given to Jofeph. But we fhall 
 conclude thisexercife by obferving the following things 
 from this verfe. 
 
 jy?, That faving faith and communion with Chrifl, 
 
 or a God in Chrift, are conne&ed. Formerly, thefe 
 
 wife men were only heathens ; but now, being made 
 
 wife to falvation, they are dealt with as the children 
 
 I God j they are dealt with by him, as he dealt withi 
 
 Jofeph 
 
Upon Matthew ii. 9,-121 ioi 
 
 Jofeph and Mary, or others of his faints and people, 
 in his giving them warning as to duty and danger ; 
 for they were warned of God in a dream that they fhould 
 not return to Herod. 
 
 2dly, That faving communications beget fuitable o. 
 bedience. Does the Lord deal otherwife with his chil- 
 dren, than when they were in the gall of bitternefs 
 and bond of iniquity ? they alfo are hereby led to o- 
 ther fort of carriage toward him than before ; led to 
 yield holy obedience. The wife men when they were 
 warned, do immediately obey ; for they departed int& 
 their own country another way. 
 
 $dly 9 That neither promifes nor oaths can be bonds 
 of iniquity. It is highly fuppofable the wife men had 
 come under engagements to Herod, that they would 
 return : for when they heard the king, they departed, 
 verfe 9th, but now when they received this warning 
 from God, the queftion was, whether is it better to 
 obey God or man ? True indeed, the utmofl caution 
 ought to be ufed, before entering into promifes or 
 vows, left they be finful ; but if a perfon has enter- 
 ed into any finful engagement, let him never be a- 
 fhamed to retract : to engage to fin is finful, but to 
 execute fuch an engagement is much more fo ; as in 
 the cafe of thofe who fwore, that they would neither 
 eat nor drink, till they hadjlain Paul. How dreadful 
 would it be to affirm, that though thefe men had come 
 to fee the finfulnefs of that engagement, yet their oath 
 flaked them down to the fulfilment of it ! The very 
 light of nature teaches the contrary as well as revela- 
 tion ; both do proclaim that in fuch a cafe, it is duty 
 (with the wife men) to take warning from God, and 
 dire£t their praftice another way. And 
 
 4thly 9 That religion leads to no diforderly practice* 
 Thefe wife men were feeking Chrift; they now had 
 found him ; they now were found and folid Chrifti- 
 ans, yet it was not repugnant hereto, that they fhould 
 return to their own land, and care for their own fa- 
 milies, and mind their fecular bufinefs. They were 
 
 not 
 
not bid flay at Bethlehem ; on the contrary, they (in 
 this verfe) feem. evidently to have the Lord's appro- 
 bation in returning, and fo to have the fpiritual pre- 
 tence of Chrift accompanying them in their way. 
 Thus every one is exhorted in his ftation and calling 
 to abide and walk with God. If it fhould here be 
 objcSed, that Chrift bade feveral follow him in the 
 days of his fle(h t The anfwer is obvious, viz* that 
 he wanted fome for public work, and thefe he bade 
 follow 7 him literally ; but there were many honeft 
 tiearted difciples that he never bade, and never want- 
 ed to follow him in this literal refpeft, or to fol- 
 low him from place to place ; though it be in- 
 deed the duty of all, and will (through grace) be 
 the exerciie of every one of his difciples, to follow 
 and abide with him fpiritually ; and therefore w r e con- 
 chide by laying that exhortation before you, which 
 we have Rom, xii. 10, 1 1. (no part whereof is repug- 
 nant to another) Be kindly affedioned one to another 
 with brotherly love* in honour preferring one another. 
 Notjlothful in bufinefs 9 fervent in fpirit, ferving the 
 Lord; and that exhortation, 1 Cor. x. 31, Whether 
 therefore ye eat or drink or whatfoever ye do, do all to 
 the glory of God. Religion does not call you to the 
 neglect of civil and fecular affairs : on the contrary, 
 if any provide not for his own, efpccially for thofe of 
 his own houTe, he hath denied the faith and is worfe 
 than an infidel ; yet it calls you to fet about every civil 
 action religioufly ; and thus to be concerned, whether 
 you eat cr drink^ buy or fell, flay at home or be cal- 
 led to travel abroad, to eye the Lord's glory in all ; 
 and for this end, live near him, live on him, who 
 giveth power to the faint, and increafeth ftrength to 
 them that have no might* 
 
 LECTURE 
 
[ *°3 3 
 
 LECTURE IX. 
 
 Matthew ii. 
 
 13 And when they <wete departed ', behold f , the an^ 
 
 the Lord appeared to' Jo feph in a dream, faying. A* 
 rife, and take the young child and his mother, and 
 fee into Egypt, and be thou there until I bring thee 
 word : for Herod zvill feek ibe young child to defhoy 
 him. 
 
 1 4 When he arofe, he took the young child and his mo- 
 ther by night, vnd departed into Egypt : 
 
 1 4 And ivas there until the death of Herod: that ii 
 might be fulfilled which wasfpoken of the Lord by thi 
 prophet, faying. Out of Egypt have I called my fon, 
 
 1 6 Then Herod when he faw that he was mocked of the 
 wife m€n> was exceeding wroth, and fent forth, and 
 flew all the children that were in Bethlehem, an 
 all the coafls thereof, from two years old and under , 
 according to the time which he had diligently e^r^lred 
 of the wife men. 
 
 THE liiflory of the wife men being now finished, 
 we have next an account of tranfaclions that 
 took place after their departure. The following 
 of this fecond chapter in general, treats concerrifqg 
 ChrilVs Sight into Egypt, and his return again. Ac- 
 cordingly, when upon the general view of the^remain- 
 ing part of this chapter, we took notice of, 
 
 \fi, The warning that Jofeph got from the Lord for 
 the fafety of the child Jefus, under this we compre- 
 hended, verf .4, and 15, 
 
 ft. He- 
 
104 LECTURE IX. 
 
 idly, Herod's cruelty upon the difappointment he 
 met with from the wife men ; under this we compre- 
 hended verfes 16, 17, and 18. 
 
 3<i/y, Jofeph's return upon the death of Herod, and 
 under this we comprehended that part of the chapter 
 from verfe 19th to the end. 
 
 ift, Then from the 13th to the 16th verfe, we hare 
 thefe things fomewhat more particularly: i.The warn- 
 ing that Jofeph received from the Lord, by the in- 
 ft rumen tality of an angel, ver. 13. And when they 
 *were departed, behold \ the angel of the Lord appeared 
 to Jofeph in a dream, faying, Arife and take the young 
 child and his mother, and flee into Egypt, and be thou 
 there until I bring thee word ; for Herod will feek the 
 young child to deflroy him. 2. The obedience yielded 
 thereto by Jofeph, ver. 14. and firft claufe of verfe 
 16th, When arofe he took the young child and his 
 mother by ntgut, and departed into Egypt, and was 
 there until the death of Herod. And yily, A declara- 
 tion of the accomplifhment of fcripture in all this, in 
 the remaining part of verfe 15th, That it might be ful* 
 filled which was fpoken of the Lord by the prophet, fay- 
 ing out of Egypt have I called myfon. 
 
 1. Then we have the warning that was given to 
 Jofeph for the fafety of the child Jefus, ver. 13. 
 "Where yet more particularly you may notice, (i.j 
 The commiffion itfelf which Jofeph got : (2. ) The 
 leafon of fuch a commiffion : (3.) The feafon of giv- 
 ing it ; and (4.) The manner in which it was given. 
 
 (1.) The commiffion itfelf, in thefe words, Arife, 
 and take the young child and his mother, and flee into the 
 land of Egypt, and be thou there until 1 bring thee word. 
 This in general was a commiffion to flee, and in it, 
 more particularly, you may notice a fourfold directi- 
 on given to Jofeph ; \fl, He was called to arife ; the 
 angel appeared, faying, arife. Jofeph was fleeping 
 when the angel appeared unto him, as is abundantly 
 evident from this verfe ; and accordingly he calls him 
 to arHe# This imported in it a call to a fpeedy flight. ,* 
 
 jofeph 
 
Upon Matthew ii. I3,~i6. 107 
 
 Herod ; for when the wife men were departed, before 
 Herod began this bloody work, The Lord by his angel 
 appeared to J ofeph, faying, flee, for Herod will feek the 
 young child to dejlroy him. And 
 
 (4.) We have the manner in which this commiflion 
 or warning was given, The angel of the Lofd appeared 
 to Jofeph in a dream. Here then was not only an ap- 
 pearance in the fame manner; but alfo unto the fame 
 perfon, of whom we read chap. i. 20. and as we had 
 occafion to fpeak of him formerly, we fhall not re- 
 fume. From this verfe then you may obferve thefe 
 things. 
 
 iy?, That as Chrift's fufferings did early begin, fo 
 they were early multiplied. We had occafion for* 
 merly to obferve that thrift's fufferings did early be- 
 gin, as Mary was fufpe&ed on his account, her chaf- 
 tity being qucftioned ; and asfhe brought forth her firft 
 born fon in a ftable, and laid him in a manger ! be- 
 caufe there was no room in the inn, Luke ii. 7. And 
 as no fooner did Herod bear of the child's birth, 
 than he formed a defign upon his life ; and here wc 
 find another item added unto the fum of Chrift's fuf- 
 ferings, while he mud undergo the hardships of a 
 flight into Egypt, Arife, take the young child and his 
 mother, and flee into Egypt. Thus was Chrift banilhed, 
 that God's banifhed might be brought back ; The 
 jujl fufferedfor the unjufl, that he might bring us ta 
 Cod. 
 
 2dly, That there are feafons of fighting, feafons of 
 fufferings and feafons of fleeing that pafs over the 
 church. This is indeed both a large and difficult fab- 
 jeft ; and all that time allows us to do in it at prefent, 
 is to give a hint at, or offer a general mythe of fuch 
 feafons. Wherefore we fay, 
 
 1. There are feafons when the people of God may 
 warrantably fight for their fafety, and for the enjoy- 
 ment of their privileges civil and religious ; particu- 
 larly, when the Lord in his providence is keeping 
 them in fuch a body together, as to be in feme cafe 
 
 O z tg 
 
io8 L E C*f U R E IX. 
 
 to make head ag^inft intolerable tyranny and oppref- 
 fion; as when Judah freed themfelves from the ufur- 
 pation of Athaliah by the dire&ion of Jehoiada and 
 the Lord's countenancing that mean, of which we 
 read 2 Kings nth chapter. 
 
 1. There are feafons of fuffering, when the Lord's 
 people are neither called to fight nor flee, but to fuf- 
 ier; particularly, when their ftrength is imall, and 
 the trial is tolerable ; that is, when though there 
 may be a variety of trials in the cafe 5 yet neither is 
 the confeience immediately impofed upon or oppref* 
 fed, nor the life fought. Similar to this was the cafe 
 of Ifrael in their feveral captivities, and particularly 
 the Babylonilh captivity, and alfo when under the go- 
 vernment of Hercd the Edomite. Such a fituati- 
 on was a trial, a fuffering lor, yet they had not God's 
 warrant to ftrike out, and effay violence: on the con* 
 trary, they were frequently called to live peaceably, 
 accepting the punifhment of their iniquity from the^ 
 hand of the Lord. 
 
 $dly, There are feafons of fleeing ; particularly 
 when itrength is fmall, and the danger or mifchief 
 threatened is fatal : fo our Lord exhorted his difci- 
 ples, when ye are perfecuted in one ciiy^ flte to another ; 
 and accordingly, though the child Jefus being the eter* 
 nal Son of God could eafily haveblafted Herod ; or, 
 as hefaid on another occafion, couid have prayed his- 
 Father, and he would have fent him legions of angels ; 
 yet as the Lord wanted to ufe ordinary means, and 
 as Jofeph's family was in appearance weak and fmall; 
 therefore now was a fleeing feafon, as the danger 
 threatened was fatal ; for (fays the angel) Herod will 
 feek the young child to deftroy him. But it is to be re- 
 membered, That whether it be a fighting, or a fufc 
 fering, or a fleeing feafon, there is never any fuch 
 feafon, in which it is lawful to comply with fin, whe- 
 ther it {hould be in a way of fighting, or fuffering, of^ 
 fleeing : fin is the great evil to be evited, after the ex- 
 ample of the three children in the third of Daniel : 
 
 it 
 
Upon Matthew 11. 13,,— 16. io£ 
 
 jofepb was not to put off time; but to make the pre* 
 parations for his flight his firfl bufinefs ; as in the 
 cafe of imminent danger, if (for inflance) a houfe 
 were on fire, or an enemy hard at hand; and if this 
 happened in the night feafon, or when we were afleep; 
 and if a friend cr well-wifher wanted us out of the 
 way of danger ; the firft thing he would readily do, 
 would be to give us a fudden call to get up ; fo here 
 the Lord called Jofeph to get up, the angel appeared, 
 faying^ arife* ±dly<> Jofeph was called to take the 
 young child and his mother. As the firfl: direction 
 imported a call fo a fpeedy flight ; fo this ferved to 
 inform jofeph of the truft committed to him in his 
 flight t it ferved to inform him, that as it was not 
 himfelf perfonally, that Was in immediate danger, lb 
 his great bufinefs was to take the young child, and 
 this as a mean for his fafety, and of confequence to 
 take his mother along with him, as Jefus was yet but 
 an infant^ and fo nourifhed upon his mother's breafts : 
 As the daughter of Pharaoh faid unto the mother of 
 Mofes, Take thu child, and nurfe it for me, and I -ivill 
 give you your wctges ; So faid the Lord* upon the mat- 
 ter, unto jofeph, Take this young child and nourish 
 him for me, and I will take care of you and him 
 both. $dly, Jofeph was called to flee into Egypt : here 
 Was an evidence, that the Lord was exefciling a care 
 about both the young child, and his fuppofed parents, 
 his real mother and his fuppofed father ; for as he 
 wanted to make ufe of this ordinary mean of a flight 
 for the fafety of the child, he prcpofed or pointed out 
 a place for Jofeph' s family to fiee to : he does net 
 not meerly lay, arife and flee : this might have left 
 Jofeph in great qonfufion, not knowing whether to 
 fteer his courfe ; but he points out a particular coun- 
 try to which Jpfeph was to flee, Arife, (fays he) fiee 
 into Egypt : This you know was the country from 
 whence Ifrael came into the land of Canaan ; a coun- 
 try which is fouth weft from the Leffer Afia, and fo 
 from BetUehcm, from whence Chrift did flee. This 
 
 O waj 
 
joS 
 
 LECTURE IX. 
 
 was the country, where Ifrael of old was long and 
 fore opprcffed ; I have feen, I havefeen (Jays the Lord) 
 the afflictions of my people which are in Egypt, and yet 
 thither was Jofeph called to flee with the young child / 
 and the Lord promifes him fhelter there. For 4thly 9 
 Jofeph is directed as to the time of his ftay in Egypt, 
 and be thou there until I bring thee word ; Which ne- 
 ceffarily imports that his flight was to be fuccefsful, 
 that he and his family fhould be taken care of by the 
 ivay, brought fafely into Egypt, nourifhed in it, and 
 in due time be brought back again ; thus the Lord 
 did upon the matter fay to Jofeph as he did of old unto 
 to Jacob, Gen, xlv. 3, 4. lam God, the God of thy father, 
 fear not to go down into Egypt, I will go down with thee 
 to Egypt, and I will alfofurely bring thee up again. But, 
 (2.) As we thus have the commiffion, fo alfo the 
 reafon of it in thefe words, for Herod will feek the 
 young child to dejlroy him. Herod will feek the young 
 thild, What then ? Herod is coming to worfhip him : 
 Herod has bidden the wife men fearch for the young 
 child ; and when they have found him, bring him 
 word, that he may come and worfhip him. Is Chrift 
 then going to flfce from his worfhippers ? No, (fays the 
 Lord) but Herod is juggleing ; Herod is indeed pro- 
 filing devotion, but he intends deftru&ion j for Ht~ 
 rod will feek the young child to deflroy him. 
 
 (3.) We have the feafon of the commiffion, name- 
 ly, when they* viz. the wife men, were departed. This 
 expreflion will not prove, that it was immediately upon 
 the departure of the wife men that Jofeph was thus 
 warned. However, certain it is, it was feafonably e- 
 nough after their departure ; for however long it was 
 after their going away, that Jofeph was thus warned ; 
 it was before Herod contrived, or at lead executed 
 his next project of flaughtering the children upon his 
 being disappointed by the wife men. He thought, in 
 this maflacre,- (of which in the following part of the 
 chapter) to find Chrift among the reft, and to get 
 feiiu destroyed j but the Lord was before hand with 
 
 Herod, 
 
I 
 
 Upon Matthew ii. ia,-— 12, tit 
 
 4tbly, That it is a duty to ufc all lawful means for 
 the prefervation of our own lives or the lives of o- 
 thers ; fo Jofeph was here called to flee as a mean of 
 preferving the life of the child Jefus. This then, may 
 ferve to acquaint us with the great guilt of fuch as 
 are murderers, either of themfelves or others ; the 
 great guilt of fuch as are chargeable ^with felf-murder, 
 either dire&ly or indirectly. By being fo dire&ly, 
 weunderftand fuch as are left to to put violent hands 
 to themfelves, and take their own life away ; By be- 
 ing fo indireftly, we underftand fuch as reiufe the ufe 
 of thefe means neceflary for the fupport of life, fuch 
 as meat and drink ; or who expofe themfelves to dan- 
 ger without a lawful call or abfolute neceflity. And 
 here alfo fee the great iniquity of fuch as are murder- 
 ers of others, either dire&ly or indire&ly : by being 
 murderers of others diredtly, weunderftand fuch as 
 put violent hands to their neighbour, and take his life 
 away : by being fo indirectly, we underftand fuch as 
 hate their brother in their heart; and particularly fuch 
 as murder the good name and reputation of their 
 neighbours, by hatching, receiving, or fpreading re- 
 ports, however groundlefs, that have a tendency 
 thereto : And particularly, we may here fee how 
 dreadful it is for parents to imbrue their hands in their 
 children's blood ; the Lord gives the charge that we 
 have in this verfe, unto Jofeph, as Jofeph and Mary 
 might well be fuppofed to have the fafety of the child 
 as much, yea, more at heart than any other would have. 
 How terrible is it then, when thofe that are molt near- 
 ly related are found perpetrating fuch iniquity ; ahd 
 yet this is one of the many heinous fins that are crying 
 to heaven at this day againft thefe lands : and oh ! 
 what frequent inftances of it of late ! and efpecially 
 doe; a land become defiled with blood, when blood 
 is not purged by blood ; but the guilty liberated by 
 ways and means contrary to the divine precept, Whofo 
 Jbeddelh man's blood, by man /hall his blood be foed. — 
 Thus tken, we fay, it is duty to ufe all lawful mean? 
 
 for 
 

 f i» LECTURE IX. 
 
 for the prefervation of our own lives, or the lives of 
 others ; and accordingly Jofeph gets this commiiiion 
 for this end, Arife, take the young child and his mot her , 
 and flee into Egypt. 
 
 $tbly 9 That the cloffeft councils of the wicked can- 
 not be hid from the Lord. Herod hitherto* for any 
 thing that had appeared to men, was very much taken 
 up about Chrift ; he (hewed his own outfide, but he 
 kept his mind to himfelf ; but he could not hide his 
 council from the Lord ; the Lord knew he wanted to 
 deftroy the child. Was it faid of Elifha, 2 Kings vi. 
 12. that he told the king of Ifrael the words that the 
 king of Syria fpoke in his bed-chamber ? much more 
 may fuch things be attributed unto the God of Elifha, 
 that God by whofe fpirit Eliiha was moved and in- 
 formed ; not only did the Lord hear the words, but 
 he knew the thoughts of Herod in his bed-chamber ; 
 and hence reveals them to Jofepb, when none elfe 
 could have done fo, Arife, flee, for Herod will feek the 
 young child to deftroy him. 
 
 6tbly 9 The Lord feafonably (feps in for the deliver* 
 ance of his own ; and hence we may fee their great 
 fafety. What is one fpecial occafion (think you) of 
 the fuccefs of an enemy in the cafe of wars among 
 men ? Why, juft the want of information as to the 
 projects of that enemy, the other party is not fuitably 
 guarded becauie of this : but there can be no fuch 
 dint Itolen upon the Lord, by the mod vigilant and 
 cunning enemies of his glory and of his church ; and 
 hence his people are fafe in a dependence on him. 
 
 The 2d thing noticed in thefe verfes, was the obe- 
 dience yielded by Jofeph to this warning, which he 
 received from the Lord by the angel, which we find 
 ver. 14. and firft claufe of ver. 15. We find he o- 
 beyed in the feveral degrees or parts of the warnfng ; 
 for, ifl 9 He took the young child and his mother* 
 idfyy He departed into Egypt'; and this journey he 
 fct our upon in the night feafon, as being the molt 
 proper time for flight, $dly. He applied himfelf to 
 
 his 
 
Upon Matthew ii, 13,— -16. 109 
 
 it was a fuffering time with them as above explained ; 
 yet, though they were owning the authority of the 
 king of Babylon, they absolutely declined obedience to 
 his finful orders: fay they, ver. 16, 17, 18. of that 
 chapter, Nebuchadnezzar, we are not careful to an- 
 fwer thee in this matter ; if it be fc 9 our God whom w$ 
 
 ferve is able to deliver us.- Thefe confiderations then 
 
 may be fufficient for pointing out the great delufion of 
 fuch as profefs what they call the a&ive teftimony, 
 and may ferve to evidence that our prefent fituation 
 does neither call us to fighting nor fleeing, but to 
 fuffering; That, amidfl: many impofitions made upon 
 the Lord's heritage, our prefent bufmefs is to teftify 
 againft them, not to touch, tafte, or handle ; yet in a 
 way of owning our prefent civil governors, and pray- 
 ing for their reformation, for the haftening ot the day 
 when our Kings /ball be made nurjing fathers and cur 
 queens nurfing mothers unto the church. 
 
 $dly 9 When the Lord calls his children and people 
 to fuffering, he gives fuitable fupport ; and it is his 
 ordinary way to give both fomething in hand and 
 fomething in hope in fuch a cafe. Thus he dealt with 
 Jofeph, when here he was called to fuffering ; 1. He 
 gave him fomething in hand, as he had, in his provr-» 
 dence, brought gifts from a far country for the fufte- 
 nance of Jofeph's family ; for (as we had occafi6n to. 
 notice in a former difcourfe) the wife men opened their 
 treafures, and brefented unto Chri/l gifts ; gold, frank- 
 incenfe and myrrh ; and Jofeph get fomething in hancl 
 while the Lord privileged him with prefent dire&ion, 
 whither he was to bend his coutfe,— *Arife, fiee into 
 Egypt. — And 2. He got fomething in hope, while he 
 received a direction including a promife. The direc- 
 tion was,.— 9-ife thou there until I bring thee word. — And 
 this included a promife, That the Lord would take 
 care of Jofeph and his family in Egypt, and in duo 
 time (fo to fpeak) would come back for him, and 
 bring him into his own land, and thrs may (hew us, 
 that we have no reafcn to fear at the crofc of Chrift, 
 
 while 
 
iio LECTURE IX. 
 
 while the promife runs, Thy/hoes Jhall be of iron and 
 brafs ; and as thy days are, Jo Jhall thy fir ength be. 
 
 O but (perhaps may forne be faying) I am meeting 
 with the crofs, meeting with trials, and yet getting 
 nothing in hand. We anfwer in thefe particulars, 
 (i.) Wefaid, it is the Lord's ordinary way, yet is it 
 not his conftant way, to give fomethingin hand as well 
 as fomething in hope, in the beginning of trials ; and 
 therefore we mull not fet limits upon him who is the 
 holy one in the midft of Ifrael. (2. ) Perhaps you are 
 getting fomething in hand as well as in hope, and yet 
 are denying it : we fay not, that you are denying it 
 wilfully or wickedly, but you may be doing fo igno- 
 rantly ; and therefore look again. Are you getting 
 no fupport f no dire&ion, no comfort ? Be not rafh 
 in bringing in fuch a report upon our good, our gra- 
 cious and merciful God. (3.) As we ufeto fay, there 
 , is a good time coming ; you arc at lead getting fo 
 much in hand, as keeps you from finking altogether 
 under the trial ; though you are not getting fo much 
 as you would defire ; be concerned then to wait for 
 the communication of furniture. For (4.) Though 
 you fhould have little, yea, nothing in hand, you 
 have enough in hope ; while the Lord is, upon the 
 matter, faying unto you, be thou there until I bring 
 thee ward. Therefore venture forward in the faith of 
 his promife. — When thou paffefi through the waters, I 
 will be with thee ; and when through the floods, they 
 Jhall not overflow thee ; when thou paffejl through the 
 Jire thou Jhalt not be burnt, neither Jhall the flame kindle 
 
 upon thee. Fear not to go down to Egypt, I will go 
 
 down with thee to Egypt ; and I will alfo furely bring 
 thee up again, Tear not for I am with thee ; be not dij- 
 mayed, I am thy God; I will Jlrengtben thee* yea, I will 
 uphold thee v ith the right-hand of my righteoufnefs. 
 Take fall hold of thefe and fuch like promifes ; for 
 faithful is be that hath prornifed, who alfo will do it : 
 for he is not a man that he fbould lie, nor the [on cf man . 
 that he JliGuld repent. 
 
 tfhly, That 
 
Upon Matthew ii. 13, — 16I 113 
 
 his journey fpeedily ; for he did it, when (that is, 
 quickly after) he arofe : . and 4thly, He flaid in E- 
 gypt, till the Lord brought him word : for he ftaid 
 there till the death of Herod ; thefe words {And was 
 there till the death of Herod J do not import as if by 
 that time Jofeph had wearied and come away with- 
 out the Lord's leave t but only that Herod being 
 dead, now was the feafon of the Lord's bringing him 
 word, and calling him to return, as we fee in the fol- 
 lowing part of the chapter. Here you may obferve, 
 
 \jl, That (as we took notice formerly, fo here we 
 have another proof, and may frequently meet with 
 many fuch proofs, that) faving communications da 
 beget fuitable obedience. The Lord, by his angel 
 in away of mercy, warns Jofeph ; Jofeph immediate- 
 ly obeys ; for When he arofe, he took the young child 
 and his mother by night, and departed into Egypt, and 
 was there until the death of Herod. And 
 
 2dly 9 That Chrift fhould be preferred to all relati- 
 ons. It is the great queftion that Chrift' propofes to' 
 his difciples as he did unto Simon, Simon ^ f on of Jo- 
 nas, lovefl thou me more than thefe ? more than thefe 
 relations, more than thefe enjoyments ? Accordingly 
 it is obfervable, that both in the commiffion given to 
 Jofeph, and alfo in the execution of it, the child Jefus 
 is put firft, Take the young child and his mother : — he 
 took the young child and his mother. The departure of 
 Jofeph and Klary into Egypt was only to be. fubfervi- 
 ent unto the fafety of the child. O then put this 
 queftion, honeftly, frequently, and folemnly to your 
 own fouls, whether you be among the lovers of Chrift ;' 
 for fad is your cafe if you are not, If any man love not 
 our Lord Jefus, let him be Anathema Maranathai fuch 
 as are final haters of him, will be fo. But though you 
 prefently be not among the number of them that love 
 him, we. are warranted to invite you to the exercife ; 
 for he has faith, love ? humility, and all grace to give: 
 grace is poured into his lips, Pfal. xlv. 2. and this dew 
 defcends unto the fkirts of our new-Teftament Aa- 
 
 P roa 
 
114 LECTU R E IX. 
 
 ron ; and hence he calls the greateft of finners, ani 
 promifes to pour out his Spirit unto ihem^ and to makt 
 known his wor ds , Prov. i. 20, — 24. 
 
 The 3d thing taken notice of in thefe verfes was,, 
 A declaration of the accomplishment of fcripture in aU 
 this ; which we have in the remaining part of ver. 
 15. That it might be fulfilled which was fpoken of the 
 Lord by the prophet , faying. Out of Egypt have I called 
 fiiyfon. It is plain, that the fcripture here pointed 
 unto, is Hofea xi. j, When lfrael was a child ; then^\ 
 I loved hi/n y and called my fori out of Egypt. It isf 
 alfo plain, that that fcripture in Hofea has an imme- 
 diate refpccl to the nation of lfrael ; HVacl was God's 
 adopted ion ; as they were his peculiar people, them 
 only of all the families of the earth did he know as 
 fuch ; and fo he fpeaks of the body, the nation of IfJ 
 iael, as a perfon ; which is very ordinary ftile in fcrip-v 
 ture : and he fpeaks of them in this kindly and endear** 
 rng way, When Ijrael was a child ^ then I loved him'A 
 and called my fin out of Egypt. But then the queftionK 
 is* how was the fcripture fulfilled in Chrift perfonal^ 
 when thus it had a refpeit to Chrift myftieal, or thel 
 church in lfrael T To this we^anfwer, That the Lord's? 
 law is exceeding broad ; his word is very extenfive ;| 
 and that there are feveral Scriptures that have their ac^ 
 romplilhment hath in Chrift the head, and in the 
 church his body ; a*id fomewhat more particularly, 
 you may notice thefe things upon this point : i//, 
 That Chrift the great Welling promifed unto the fath- 
 ers, was typified, reprefented and viewed, not onljl 
 under the old-Teitament ordinances, but alfo und( : 
 many of the Lord's difpenfations towards lfrael in 
 the courfe of his providence. And idly^ That this 
 was the cafe here ; for as lfrael was afflicted in Egypt, 
 the Lord thereby defigned to prefigure Chrift's Of- 
 ferings by being banilbed or driven to Egypt \ and as 
 lfrael was called out of Egypt, he defigned thereby to 
 prefigure Chrift •$ being, called out of Egypt upon the 
 
 death 
 
Upon Matthew n. l3,~-io. ri> 
 
 death of Herod : and accordingly, as Chrift was cul- 
 led out of Egypt in the loins of his fathers according 
 to the flefh, when Ifrael was thus called ; fo now was 
 the time of his being fent into Egypt, that he himfelf 
 might at the appointed time, to wit, upon the death 
 of Herod be again called therefrom : fo that there ap- 
 pears no "abfurdity in affirming, that the feripture in 
 Hofea refpech both Chrift myftical and perfonal ; and 
 that in fo far as refpe&mg Chrift myftical, or the 
 church and nation cf Ifrael, it was hiftoricai ; and ia 
 fo far as refpe&ing Chrift perfonal, it was propheti- 
 cal, When Ifrael was a child, then I loved him, and cal- 
 led my fon cut of Egypt : and zvas there till the death cf 
 Herod y that it might be fulfilled -which was fpcken of the 
 Lordby the prophet, [afwg% Out of Egypt have 1 called 
 my fon. 
 
 If it be enquired, hov; was this feripture fulfilled 
 by any thing we have an account of in vcrfe 14, or in 
 the firft claufeof ver. 15. while vet we have no ac- 
 count of Chrift's return to Egypt, but only of his go- 
 ing thither ? We anfwer, ijf, As we obferved upon 
 a fimihr cafe, *uiz. on ver, 22, 23. of chap. i. It is 
 not here faid, that he was there, viz. in Egypt, tilt 
 the death of Herod, to fhew that it was fulfilled ; but 
 that it might be fulfilled ; that is, he went to E- 
 gypt, and remained there a feafon, to give occafion 
 for the accomplifhment of the prophecy, Out of Egypt 
 have I called my fon. — So, that, tho' Chrift had (laid 
 much longer in Egypt than the death of Herod, there 
 could reasonably be no difficulty founded upon the 
 flile here ufed. But idly, Though we have not the 
 particular account of ChrilVs being called out of E- 
 gypt till afterward, yet it is here implied ; for when 
 it is faid, he zvas there till the death of Herod, his thet* 
 leaving Egypt is neceffarily imported ; fo as this quo- 
 tation from the old Teftament may well be brought in 
 here, as if a particular account of the manner ia 
 which he was called out of Egypt had gone before** 
 We fhali conclude this exercife with this one obferva- 
 ticn, namelv, 
 
 P z That 
 
Ii6 L E C T U R E IX. 
 
 Tr\at the Lord wants us to take up Chrift in the 
 word, to fee him reprefented there, and to fee the 
 fcripture fulfilled in his coming, in God's difpenfati- 
 ons toward him, and in his daily work in the church. 
 Accordingly, we have in this book frequent inftances 
 of the Evangelift (under the conduft of the Spirit) 
 wanting to lead perfons to a view of the accomplifh- 
 ment of fcripture when treating of thefe things; fomc 
 of which instances we have already met with, and 
 fome are yet before us. Has the birth of Chrift been 
 declared unto us ? this has been illuftrated by fcrip- 
 ture, chapter i. 22, 23* Has the place of his birth 
 been declared unto us ? this alfo has been illuftrated 
 by fcripture, chapter ii. 5, 6. And has Chrift's flight 
 into Egypt been declared unto us, and a hint at his re- 
 turn given ? this alfo- is illuftrated by fcripture; for it 
 was done that the fcripture might be fulfilled. Out of E- 
 gypt have- 1 called 7ny [on. This ftiould teach us not to 
 content ourfelves with general and fluctuating notions 
 about Chrift, and the things of God, as if we had 
 them only by tradition of men ; but on the contrary 
 to have our faith grounded upon the divine teftimony ; 
 and fo to be in cafe with the Pfalmift to fay, PfaL lx« 
 6* God hath fpoken in his holinefs : 1 will rejoice , 
 
 LECTURE 
 
[ »7 3 
 
 LECTURE X. 
 
 Matthew ii. 
 
 16 Tloen Herod when hefaw that he was mocked of the 
 wife men, was exceeding wroth, and fent forth, and 
 flew all the children thai zvere in Bethlehem, and in 
 all the coajls thereof, from two years old and under , 
 according to the time which he had diligently enquired 
 of the wife men. 
 
 1 7 "Then was fulfilled that which was fpoken by Jere* 
 my the prophet, faying, 
 
 *8 In Rama was there a voice heard, lamentation, and 
 weeping, and great mourning, Rachel weeping for her 
 children, and would not be comforted, becaufe they 
 were not* 
 
 WE had occafion, in the laft difcourfe of this 
 nature, to fpeak of Chrift's flight into Egypt, 
 %nd two of the general things that we noticed in this 
 chapter do yet remain to be fpoken unto ; viz. 17?, 
 The cruelty exercifed by Herod upon the difappoint- 
 ment that he met with from the wife men ; idly, Jo- 
 feph's return with the child Jefus from Egypt upon 
 the death of Herod. 
 
 \fl, Herod's cruelty upon the difappointment that 
 he met with from the wife men; this from verfe 16th 
 to verfe 19th, which are the verfes now read ; where 
 generally you may notice thefe things; fi.) An e- 
 vent is declared : (2.) That event is illuftrated by 
 fcripture, or the acconvplifhment of fcripture in that 
 event is afferted. 
 
 i. An 
 
Ii^8 LECTURE X. 
 
 I. An event is declared, ver. 16. Then Herod, 
 when he faw that he was mocked of the wife men, was 
 exceeding wroth, and fent forth, and Jlew all the chil- 
 dren that were in Bethlehem* and in all the coafls there* 
 cf, from two years old and under, according to the time 
 
 Yich he had diligently enquired of the wife men In 
 which veric you may more particularly notice, (i.) 
 The event : (2.) The inftrument, or perfon more 
 immediately acting or occafioning this event; (3.) 
 The caufe and in (ligation of this event; and (4-) The 
 feafon of it. 
 
 (1.) The event itfelf, in thefe words, fent forth and 
 flew all the children of Bethlehem, and in all the coafls 
 thereof, from two years old and under, according to the 
 time which he had diligently enquired of the wife men. 
 Where yet more particularly you may notice thefe 
 things. 
 
 •1. The perfons (lain ; they were children, a num- 
 ber of poor innocents ; by which we mean not, that 
 they were innocent in the fight of God, or free from 
 original fin ; No, There is no doubt but as they had 
 finned in Adam, they deferved not only natural but 
 alfo eternal death at the hand of God, as we all do. 
 But with refpeft to man, they were innocents ; they 
 had not been forming, they were not capable to form 
 any defigns againft either church or (late : yet thefe 
 Herod cruelly murders wanting to make fure the dii- 
 truclion of Chrift. 
 
 i. We have the place or country where this trage- 
 dy was acted, namely, in Bethlehem and all the coafls 
 thereof; — In Bethlehem, — The fcribes and chief prieits 
 had informed Herod that Chrift fliould be born in 
 Bethlehem; H^rbd wanted his deftruction; and there- 
 fore he kills the children in Bethlehem : and not on- 
 ly ib; but left Jofcph an I Mary had removed from the 
 town of Bethlehem to fome neighbouring town or vil- 
 lage, Herod, in order to prevent the cfcape of the 
 child, extends his cruelty farther than the town of 
 
 Bcthlehenr, 
 
tfpQK Matthew iL i; 5 — tg. 119 
 
 E tblehem, namely, to all the coafts thereof, that is, 
 the whole country around : and, indeed, it would 
 leer;, that his cruelty extended pretty far, when we 
 find from verfe i8ih, that it reached to Rama, which 
 was a town about thirty miles dirtant from Jerufalem, 
 of which more afterward. 
 
 3, We have tire age of thefe children that were 
 {lain, with the reafon of confining the daughter to 
 children of that age. Their age is in thefe words, 
 from two years old and under. The children that were 
 two years old, and fuch as had not yet attained to 
 that age, were deftroyed upon this occafion : and the 
 reafon whv Herod confined the murder to children of 
 this age, is implied in thefe words, according to the time 
 which he had diligently enquired of the wife men : con- 
 cerning this diligent enquiry we read, verfe 17th, 
 Then Herod when he had privily called the wife ?ncn 9 
 enquired of them diligently what time the far appeared. 
 And though in this chapter we have not a particular* 
 account of the anfwer given by the wife m^n to this 
 diligent enquiry ; yet it appears from this verfe, that 
 they had given fuch anfirers as made Herod conclude, 
 that the child jefus was not yet above two */ears of age 1 
 fo that if he l'hould deftroy the children in and about 
 Bethlehem from two years old and under, it was high- 
 ly probable the child Jefus would not efcape ; and 
 therefore he flew, according to the time which he had 
 diligently enquired of the wife men. And 
 
 4. \Ve have here noticeable, how general this maf- 
 facre was : It was not merely fuch and fuch children, 
 in fuch and fuch a ftation, or in fuch and fuch a garb 
 and dreft,that Herod's foMiers were called to deftroy : 
 Thejf were not merely callrd to deftroy the rich, or 
 any whom they might fufpeel as looking like the ap- 
 parent heirs of a crown ; but they were called to de* 
 ftroy all, in thefe coafts. Hiftory informs us, that in 
 
 aflacre Herod's own Ton was (lain, whether thro* 
 inadvertency, and without Herod's leave, or whether 
 by his oapfentj as being a fon upon whom he did not 
 
 want 
 
i *q LECTURE X< 
 
 want to bellow the kingdom, we are not certain ; 
 and it informs us, that Auguftus Cefar who was then 
 the Roman emperor when he heard of this event, ex- 
 preffed his diflike of the cruelty, by faying, it was 
 better to be Herod's fwine than his fon : The reafon 
 plainly was, becaufe Herod did fo far fymbolize with 
 the Jews, as that he would neither kill fwine for fa- 
 crifices nor for food, and yet his own fon was facrifi- 
 ced to his luft and rage, upon this awful occafion. 
 Thus then we have the event itfelf. But 
 
 (2.) We told you, we have here the inftrument or 
 perfon more immediately a&ing and occafioning this 
 event, viz. Herod, Herod fent forth and flew. We 
 had occafion formerly to fpeak concerning Herod, to 
 ihew'you what he was ; that he was an Edomite, a 
 tyrant, a gracelefs man, &c. And we (hall not now 
 infill on thefe things. We fay, he was the inftru- 
 ment and p'erfon more immediately a&ing or occafion- 
 ing this murder ; and we chufe to exprefs it thus, as 
 Herod was neither the moft remote, nor the mod im- 
 mediate caufe or occafion of it ; for as to more re- 
 mote caufes than Herod, we ought to believe that the 
 ftrft caufe of all things had a holy hand in this mat- 
 ter, as in all the other actions of men, Is there evil in 
 •the city, qnd I have not done it, faith the Lord ? And 
 fome are of opinion that in juftice did the Lord 
 mit the cruelty of Herod upon the children in and a- 
 bout Bethlehem ; becaufe of the bad treatment that 
 the child Jefus met with from the people in that coun- 
 try, while there was no room made for him in the 
 inn \ for Mary brought forth her fon, and wrapped him 
 in /waddling cloaiks, and laid him in a manger, becaufe 
 there was no room in the inn, Luke ii. 7. However this 
 be, certain it is, that whatever agency the Lord has 
 about the finful adtions of men, it is in a way moft 
 holy ; for he is not, neither poflibly can be, the au- 
 thor of fin ; .though many times as to us his way is 
 in the fea, and his foot Heps in the mighty waters ; 
 his goings, his procedure is hid., fo that we cannot 
 
 com- 
 
Upon Matthew il. 17, — 18. J?3 
 
 comprehend it. But befides the firft caufe of aU 
 things, there was a more remote fmful caufe or oca- 
 fion of this event than Herod, viz. the devil inftigat* 
 ing and fpurringon Herod to this horrid cruelty. As 
 the devil put it into the heart of Judas to betray 
 Chrift ; fo no doubt did he put it into the heart of 
 Herod to kill Chrift 5 and to kill all the children in 
 Bethlehem s and in all the coafls thereof for comparing 
 this end 5 and as thus Herod was not the mod re- 
 mote caufe ; fo neither was he the mofr immediate ; for 
 it was not by his own hand, but. by his orders, that 
 this cruelty was exercifed, It was his foldiers, his 
 emifiaries that were the immediate aftors: and hencs 
 it is not faid, that he went, but he fent, he feni forth 
 and flew all the children. Thus Herod was the vifi* 
 ble ringleader and occafion of this awful fcene. 
 
 (3.) We told you, we have the caufe and iaftigati* 
 on of this event ; that which immediately drove He- 
 rod on to this cruelty ; it was his wrath, Herod was 
 exceeding wroth, and fent for \h and flew the children. 
 We may aflert that there is a difference between an- 
 ger and wrath : There are fome kinds and degrees 
 of anger lawful ; but the wrath of man vjorkeih not 
 the righteoufnefs of God. Wrath includes in it a re- 
 ng upon, and breathing after vengeance upon 
 thofe who are the objefts of that wrath ; it includes 
 in it a violent perturbation and diftraction of mind ; 
 which neccflkrily includes fin, (for in this difmition 
 we fpeak of wrath, as the term is applied to human 
 creatures :) fo that the more wrath takes place with a 
 pe-rfon, the more like he is unto the devil. The de- 
 vil is ftill in wrath ; and the reafon is, becaufe he is 
 ftil! under wrath, the wrath of God, to whom wrath 
 and vengeance do belong, and who will repay ; and 
 this wrath and rage that the devil is ftill in, leads him 
 on to mifchief : and when he finds himfelf difappoint- 
 ed, this ftill increafes his wrath, and makes him (if 
 polliblej the more defperate ; and the image of the 
 devil fti.mped upon his emifiaries, muft juft be like 
 Q^ 1 
 
122 LECTURE X, 
 
 himfelf, and particularly was it fo in Herod ; for it Is 
 rot faid, he was angry, but he was exceeding wroth; 
 malice, enmity and pride, did inftigate him to this 
 cruel maffacre, which conrpired to make him wroth 
 when difappointed by the wife men, 
 
 (4.) We told you, we have the feafon of this event, 
 in thefe words, when he Jaw that he was mocked of the 
 wife men — Herod was really mocked of God, but he 
 thought the wife men had a defign of mocking him ; 
 and hence he is wroth : he took not up the Lord's 
 hand in the matter, but fixed his eyes upon the con- 
 duct of the wife men ; and it is highly fuppofeable, 
 that had Herod had accefs to the wife men at this 
 time, they had been the firft objefts of his rcfent- 
 ment ; but they were out of his way, being gone, by 
 the Lord's direction, into their own country; and 
 hence his rage vents upon fuch as he could get, viz. 
 The children in and about Bethlehem , and yet (till 
 in a way of mainly levelling at Chrift, as Herod fup- 
 by this mean to have reached him. But 
 
 idly 9 As we thus have the event declared in verfe 
 1 6th, fo the accomplifhment of fcripture in this event 
 Is alferted in verfes 17th and 18th, Then was fulfilled 
 that which wae fpoken by Jeremy the prophet, faying. In 
 Ramah was there a voice beard lamentation, and weep- 
 ing and great mourning, B»achel weeping for her chil- 
 dren, and would not be comforted, becaufe they are not. 
 Where you may notice thefe things : )fi, A quotati- 
 on from the Old Teftament, ver. 18. idly, An ac- 
 count of the place or book of fcripture where this 
 quotation is to be found, and the declaration of its 
 accomplifhment in Herod's cruelty, ver. 17. 
 
 ijl, The quotation from the Old Teftament, ver. 18. 
 Where more particularly we have ( 1.) A general ac- 
 count of a great mourning that took place in the land 
 of Judah. (2.) A more particular account of this 
 mourning, together with the caufe of it. 
 
 (1.) A general account of agreat mourning that took 
 place in the land of Judah in the firft part of the 
 
 verfe : 
 
Upon Matthew* ii. 16, — 18. 123 
 
 verfe : the mourning is exprefled in a three fold man- 
 ner ; we fhall not eflay fuch a critical explication 
 of thefe words, as to alledge that every one of 
 tfcem has a different meaning, fome pointing to in- 
 ward forrow, and fome to the outward expreffions 
 thereof. However, it is plain, this threefold expref- 
 fton, points out a great degree of forrow : well, this 
 lamentation, and weeping, and great mourning is faid 
 to have taken place in Ramah, which, (as we hinted, 
 was a town about thirty miles from Jerufalem, and a- 
 bout ten miles eaft from Joppa; and is the fame town 
 which in fcripture is called Arimathea. This weep- 
 ing then took place in this town, and not in it only, 
 but in all the country around. For 
 
 (2.) We have a more particular account of this 
 mourning, together with the caufe of it, in the latter 
 part of the verfe, B>achel weeping for her children, and 
 would not be comforted, becaufe they are not. Rachel, 
 you know, died near Bethlehem, Gen xxxv. 18, 19. 
 and Rachel was the mother of Benjamin whofe lot did 
 fall in this country fide ; for Ramah was one of the 
 cities that belonged to the tribe of Benjamin, Jofh. 
 xviii. 25. and fo the mourning in all that country is 
 exprefled by the mourning of their common mother 
 Rachel ; the meaning is, that the calamity and trou- 
 ble was fo great, the lofs of children, the lofs of mem- 
 bers of that tribe, fociety and itate, was fo general, 
 that the mourning was alfo general, as the mourning 
 -of a mother for her deceafed children. But 
 
 "idly, As we have the quotation, fo, alfo, the place 
 or book of fcripture, where this quotation is to be 
 found ; and the declaration of its accomplifhent in 
 Herod's cruelty, in ver. 17. Then it was fulfilled 
 % wbich was fpoken by Jeremy the prophet , faying; &c. 
 The place or book of fcripture then is Jeremiah ; and 
 we find this quotation in chapter xxxi. 1 5. A voice was 
 heard in Ramah, lamentation, apd bitter weeping, Rach- 
 el weeping for her children, becaufe they were not. 
 q^% ~ Thefe 
 
m 'LECTURE X. 
 
 Thefe two fcriptures, or this fcripture as we have it 
 in Jeremiah and in Matthew, is fo much the fame, 
 not only in meaning, but alfo in expreffion, as that it 
 would be needlefs to infifl on the fmall variation of 
 expreffion that appears betwixt them. In feveral of 
 the quotations we have had occafion to fpeak to of 
 late, we find the prophets names are not mentioned ; 
 as in the quotation, chap. i. 22. of this gofpel accor- 
 ding to Matthew, there is no word of the prophet I- 
 faiah ; chap, ii. v. there is xvo word of Micah ; and 
 chap. ii. 15. there is no word of Kofea; yet here Je* 
 remy is named, and the reafon of this may be, that 
 by comparing fuch fcriptures together, the Lord's fo- 
 vereignty may be difplayed ; and we may fee that he 
 is free to reveal his mind in a more general or parti- 
 cular way as pleafeth him. 
 
 But the declaration we have in the verfe of the 
 accomplifhment of this fcripture in Herod's cruelty, 
 gives occafion for a queftion ; namely, Whether had 
 the prophet Jeremiah this cruelty of Herod in his eye, 
 when writing or uttering the above fcripture, or does 
 it immediately point to fome other event ? To this Wq 
 anfwer, iff, Some are of opinion that this fcripture 
 in Jeremiah immediately and plainly relates to the 
 great mourning occasioned in that country by the ca- 
 lamity brought upon the Jews, by thofe who carried 
 them captive in Jeremiah's own time ; as we find he 
 lived in times cf captivity, by viewing the kings un- 
 der whom he prophefied, Jer. i, 2, 3. and by Search- 
 ing kito the hiftory of thefe kings in the books of 
 Kings and Chronicles : and they are of opinion, that 
 the word fulfilled — which we have in this 17th verfe is 
 not to be taken in a drift fenfe ; but as fignifying 
 much the fame thing with repeated or reiterated : Then 
 was afted over again fuch a fcene as that whereof Jere- 
 miah fpeaks, A voice was heard in Ramah. But idly % 
 We anfwer, that as the Lord's law Is exceeding broad, 
 his word very extenfive ; though the troubles that 
 came upon Judah in Jeremiah's own time, might be 
 
 iinme- 
 
Upon Matthew ii. 16, — 18. li$ 
 
 immediately intended in this verfe ; yet it might have 
 had a more extenfive meaning ; namely, a relation to 
 this murder of Herod ; and this we reckon is indeed 
 the caie : fo that the word — fulfilled— is fo be ta- 
 ken in a ftritt and proper fenfe. Thus the prophecy 
 naturally and plainly points out what was the cafe in 
 Herod's time ; for as they were only children whom 
 
 ilew, it is here faid, — Rachel mourned for her chil- 
 
 »/?, and would not be comforted, becaufe they were not. 
 — -We had a fimilar application of fcripture, laft occa- 
 sion of this nature, in ver. 15. of this chapter ; and 
 therefore without further infilling on this, \vc refer 
 you to reflett on what' was then faid ; and in the mean 
 time from thefe verfes obferve the following things : 
 
 iy?, The only wife God takes the crafty in their 
 own councils. Herod wanted to mock the wife men a 
 when he profeffed that he himfelf would come and 
 worfhip Chrift : and the honeft-hearted men would 
 no doubt have been mocked and deceived, had not 
 the Lord ftept in; Wherefore, behold, how Herod 
 was mocked time about ! — befavj that he zvas mocked. 
 - — And indeed he was mocked all along : for though 
 he thought to gather his feet again after being thus 
 mocked, and to come at Chrift, yet Chrift is out of 
 the way; he is fled into Egypt, and fo beyond the 
 boundaries of Herod's jurifdiction. And as thus the 
 Lord deals with his enemies, how fvveetly may the 
 church fing, as in Pfal. ii. 4. He thatfitieth in the hea* 
 i)em jhall laugh , the Lord/hall have them in derifion. 
 
 idly, Great men, and efpecially iuch as are Wicked 
 (as pride is in its reign) take it verv ill to be mocked, 
 and marly times an apprehended affront, or imagined 
 injury done to their honour, is the caufe of much 
 bloodfhed ; in which cafe the innocent do often fuf- 
 fer, Thus Herod was highly offended, when he was 
 mocked, and many innocents fuffered ; for he fent 
 forth and /lew all the children, &c. — Indeed we are. 
 called to beware of mocking, particularly fuperiors, 
 or denying them that honour that is due j but if their 
 
 honour 
 
r l25 LECTURE X.\ 
 
 honour come in competition with God's glory, and 
 our duty, whether they think themfelves mocked or 
 otherwife injured, we are called to be eafy, being rea- 
 dy to give the apoftles anfwer, Whether it be better to 
 obey God or man, judge ye. 
 
 idly, As we are called to keep the heart with all di- 
 ligence, fo particularly to aim at keeping a guard on 
 our paflions, and eipecially to guard againft wrath, 
 which is an inlet to numberlefs extravagancies ; ac- 
 cording to the old proverb, Anger or wrath is a fhort 
 madnefs : thus the anger of Simeon and Levi is cur- 
 fed b^Jacob, under the conduft of the fpirit of God, 
 Gen. xlix. 7. Curfedbe their anger ; for it was fierce : 
 and their wrath , for it was cruel : I will divide them in 
 Jacob, and fcatter them in Ifrael. And fo Herod was 
 inftigated by his wrath to commit this horrid infant- 
 flaughter ; for — he was exceeding wroth, and fent forth 
 andjlew the children. 
 
 4-hly^ The enemies of Chrlft, when fraud fails them, 
 do fall to violence. So Herod firft tried fraud in 
 
 . profeffing religion ; but when that failed him, he falls 
 to open violence. And herein the enemies of Chrift 
 jarelike their father the devil. He appears as a lamb, 
 as an angel of God, only while he thinks it will ferve 
 his turn, and then as a fury ; if flattery will not do, 
 he tries to fright : but, O ! what comfort is it that e- 
 nemies, whether men or devils, are in a chain : whe- 
 
 , thcr when flattering or when frowning, men are chain- 
 ed, iox the wrath of manfhall praife the Lord, and the 
 remainder of his wrath he will reflrain : and devils are 
 chained ; for Satan durft not put forth his hand upon 
 either the fubftance or perfon of Job, till he got 
 leave from the Lord, as we may fee Job i. and ii. 
 chapters. 
 
 $thly, The enemies of Chrift, if they cannot come 
 at Chrift himfelf, (as they never can, now that he is 
 exalted at the Father's right-hand) affault fuch as are 
 liked him. Againft whom is perfecution commonly 
 raifcd r Is it not againft the molt holy, the molt hea- 
 venly 
 
Upon Matthew ii* 16,-^18. 127 
 
 venly, and faithful in the land ? So Herod could not 
 get the child Jefus diftin&ly pointed out to him, and 
 therefore he next fets upon thefe likeft to him ; for 
 — he flew the children from two years old and under, ac- 
 cording to the time thai he had diligently enquired cf the 
 wife men. 
 
 6thly, Very fimilar to the above, you may obferve, 
 That fuch as are neareft Chrift, are moll expofed to 
 perfecution from the world. There were siany child- 
 ren of two years old and under, that Herod had ac- 
 cefs to, befides thofe in Bethlehem and the coafts 
 thereof; why, but Chrift was born in Bethlehem, and 
 Herod fuppofed he was ftill thereabout, and hence he 
 falls on thefe children ; for — he fent forth and flew all 
 the children in Bethlehem, and all the coajis thereof from 
 two years old and under. 
 
 jtbly, There is a chain of divine faithfulnefs runs 
 through the rnoft awful events ; and it would be very 
 alleviating and folacing, were this duly perceived in 
 them. This the evangelift (hews, and wants perfons 
 to take up ; while it is faid, Then was fulfilled thai 
 which was fpoken by Jeremiah the prophet. 
 
 Zthly, Times of blood-fhed are heavy even to the 
 furviving. So was it at this time, or thefe times, whe- 
 ther at the time of Judah's captivity in Jeremiah's 
 day ; or at the time of the flaughter of ths children 
 in and about Bethlehem ; for — A voice was heard in 
 Kamah ; lamentation and weeping, and great mounting. 
 — Sirs, fuch times have been in thefe ifles of the lea, 
 and fuch times may come again ; how would you 
 Hand them, think you ? how would you (land times 
 of imprifonment, banifhment and bloodfhed ? Need 
 we propofe fuch a queftion to them that are offended at 
 Chrift for very trifles ; becaufe they cannot get their 
 pride, their honour, their felf-conceit, vented and 
 vindicated ; who turn their back upon the Lord's or- 
 dinances and caufe, without a! molt the leafl fhadow 
 of a temptation ? Oh ! alas ! fuch are giving fad e- 
 vidence that they wan: to be over in the firft boatful 
 
n8 LECTURE II 
 
 of apoftates : but you who are yet owning his caufe, 
 how would you, (land it out think ye ? O beware of 
 carnal confidence : commit the keeping of your fouls 
 unto God, as unto a faithful Creator ; tor you may be 
 very confident, he is able to keep the thing committed unto 
 him agairiji that day. 
 
 gtbly, Death parts the neareft relations : and fo it 
 is faid of Rachel's children, they are not. It is indeed 
 a moft abfurd inference, that the groffer fort of So- 
 cinians draw from thefe words, namely, That per- 
 fons at death are annihilated, and exifl no more : fuch 
 fhould not get the name of Socinians, but their own 
 proper name, viz. Sadducees, to whom our Lord 
 faid, Te do err> not knowing the fcriptures, nor the 
 -power of God, However, it is here faid, that Rachel's 
 children are not ; perfons after death are not ; that 
 is, they are not in the fame manner as formerly ; they 
 are not in the fame form of exigence ; they are not 
 to our view, to our comfort, as they formerly were ; 
 and this (hould teach us to keep a loofe gripe of rela- 
 tions, and to keep a loofe gripe of time ourfelves, as 
 our days do pafs like a declining (hade ; and, in a lit- 
 tle, the place where now we are, fliall know us no 
 more, though no fuch accident fhould befal us as be- 
 fel thefe children in and about Bethlehem ; for it is 
 appointed for all men once to die. And 
 
 io/tf/v, Though man's comfort is in vain, the Lord 
 has fuitable comfort to afford in the greateft trials. 
 Though the fuffering parents in and about Bethlehem, 
 did reafonably rejefl the flatteries and apologies of 
 the murdering foldicrs j yet the Lord's cordials arc 
 fuch as every believer will, and no doubt every be- 
 lieving parent did upon this mournful occafion in fome 
 meafure fay, This word of thine mine only comfort is 
 in my affliction* 
 
 Vv 7 e {hail conclude by obferving, that there are 
 fuitable cordials annexed to this very prophecy, Jer. 
 xxx!. 15, r6, 17. Thus faith the Lord^ A voice was 
 beard in Ramah^ — Ibus faith the Lord, Refrain thy 
 
 votie 
 
Upon Matthew \l 16, — 18, 129 
 
 voice from' weeping, and thine eyes from tears, for thy 
 work /hail be rewarded, faith the Lord ; and they Jhall 
 come again from the land of the enemy. — And there is 
 hope in thine end \- faith ibeLtrd, that thy children /ball 
 come again to their own border. 
 
 a LECTURE 
 
t *3° 1 
 
 LECTURE XL 
 
 Matthew n. 
 
 19 But when Herod was dead, behold, an angel of tht 
 Lord appeared in a dream unto Jofeph in Egypt, 
 
 20 Saying, Arife, and tak* the young child and his mo* 
 ther, and go into the land oflfrael : for they are dead 
 which fought the young child's life. 
 
 21 And he arofe, and took the young child and his moth* 
 er, and came into the land of IfraeL 
 
 22 But when he heard that Arcfalaus did reign in Ju- 
 dea, in the room of his father Herod, he was afraid 
 io go thither ; notwithftanding, being warned of God 
 in a dream, he turned afide into the parts of Galilee. 
 
 23 And he came and dwelt in a city called Nazareth, 
 that it might be fulfilled which was fpoken by the pro- 
 phets, Hefhall be called a Nazarene* 
 
 WHEN we entered upon the 2d chapter, we 
 noticed eleven general things in it j and 
 having now fpoken to ten of thefe, there yet remains 
 one, viz. The account of Jofeph's return with the 
 child Jefus from Egypt : this we have from ver. 19. 
 to the end of the chapter, which are the verfes now 
 read ; Where you may notice thefe things : ift, A 
 general warning or call that Jofeph got to return out 
 of Egypt to his own country, ver. 19, 20. "idly, An 
 account of his obedience to this general call, ver. 21 ♦ 
 2dly, An account of the particular manner and place 
 of fixing his abode, ver. 22. and firft claufe of ver. 23. 
 And 4tbly 7 The occafion taken frbm the manner 
 
 aftd 
 
Upqn Matthew ii. 19,-23^ 131 
 
 and place of fixing his abode, for the accomplishment 
 of fcripture j this in the latter part of ver. 23. 
 
 \Jl 9 We have a general warning or call given ta 
 Jofeph to return out of Egypt, verfes 19th, 2ottu 
 Where again you may notice : (1.) The warning it- 
 felf: (2.) The feafon of it: (3.) The reafon annex- 
 ed to ii 
 
 (* ) ihe warning itfelf in thefe words, B'.'jold cm 
 a ! >i the Lord appeanth in a dream to Jofeph in 
 L faying, arife and take the young child and his 
 
 r )er, and go into the land of IfraeL And hereupon 
 might yet nore particularly notice, \fl, By whom 
 iris cal 1 was given, namely by the angel, viz. as one 
 of the Lord*c .Lifters and fcrvants ; it was a call giv- 
 en by *he Lord through the inftrumentality of the an- 
 
 I, "idly, To whom this call was given, namely, to 
 Jofeph tiie hufhand of Mary. $dly, How or in what 
 rranner this call w,as 5 'iven ; it was in a dream, The an- 
 get oi the Lord cleared to Jofeph in a dream. 4thly 9 
 Where or in what place was the call given ; it was/w £- 
 gypti and $thly, J c vvhat Jofeph was called ; this we find 
 in thefe words, Arife and take the young child and his 
 mother and go into the land of Ifrael : Where are three 
 branches of the call. (1.) Arife, (2*) Take the young 
 child and his mother, (3.) Go into the land of IfraeL 
 But we need infift upon few of thefe things, as it 
 may be obvious to you, that we have met with the 
 the very fame (tile in former paffages of this book ; 
 particularly you may iook back to chapter id yerfc 
 20th, and chapter id verfe 13th, and reflect upon 
 what was advanced on thefe paffages. The only things 
 then we fhali here touch at are the 2d and 3d branch- 
 es of this call* 
 
 The 2d branch of the call is, Take the young child 
 and his mother, Which ftile was ufed formerly and here 
 is very obferveable ; it is not faid, Take thy fon and 
 thy wife, but take the young child and his mother, which 
 ferved to put Jofeph in mind then, and to acquaint 
 that he was not the father of the child, and 
 R 2 fr 
 
;i$z LECTURE XI. 
 
 fo to intimate his divinity and miraculous conception. 
 The Lord (as we hinted formerly") upon this occafi- 
 ons faid unto Jofeph, as Pharaoh's daughter faid to 
 the mother of Mofes, Take this child and nurfe it for 
 me ; and I will give thee thy wages, 1 will take care 
 of him and you both. 
 
 And the 3d branch of the call you have in thefe words, 
 Go into the larid of Ifrael ; and all we (hall fuggeft upon 
 tnis, is, that when Jofeph *was at Bethlehem with the 
 child Jefus, before Herod's bloody defign upon the 
 children of Bethlehem and the coafts thereof was put 
 in execution, the Lord appeared to him, and called 
 to him to leave the land of Ifrael and flee into Egypt, 
 as a mean of fafety unto the child ; and now he ap- 
 pears unto him in Egypt, and calls him to return to 
 the land from whence he came. And in this branch, 
 you may fee the reafon why we termed the warning 
 or call general, namely, becaufe Jofeph is not as yet 
 reftrifted to any particular town in the land of Ifrael ; 
 he is only called to return to that land ; and the Lord 
 referves room for further directions to Jofeph, which 
 afterward he got accordingly. Thus ihen you have 
 the call itfelf. 
 
 (2,) We noticed the feafon of this call, viz. When 
 Herod was dead. We have got fome account of He- 
 rod in this chapter, and now we get the laft account 
 of him, viz. That he died ; the divine teftimony in- 
 forms us that he lived wickedly, and hiftory informs 
 us that he died miferably ; not merely as refpeCt- 
 ing his foul's cafe, in which fenfe every Chriftlefs and 
 unregenerate man dies miferably, but even as refpecl- 
 ing his bodily cafe, his vifible and outward circum- 
 fiances. In his life, he was an open enemy to and 
 perfecutor of Chrift, and at his death the judgments of 
 God were vifilly infii&ed upon him; particularly, we 
 are informed that at his death his body was fcorched 
 as with infernal fire, his members were putrified, 
 which was attended with a naufeous fmell; his agony 
 v/as fo great, that he attempted to cut his own throat, 
 
 but 
 
Upon Matthew H. 19, — 23." 133 
 
 but was hindered by thofe prefent ; and that at laft, 
 he expired, with a dreadful yell and cry. Thus, all 
 his devices were unable either to fecure him in the 
 kingdom, or from the wrath of the great God : for 
 in this manner Herod died : and fo 
 
 (3.) We have the reafon annexed to this call, for 
 they are dead who fought the young child's life. The 
 reafon of Jofeph's fleeing into Egypt was Herod's 
 feeking the life of the child Jefus : and now that He- 
 rod was dead, and fo the danger (as to him) was o- 
 ver; fo much is intimated unto jofeph, as the reafon 
 of his. return. If it Ihould be enquired, Why is it 
 faid, They are dead, and not rather he is dead that- 
 fought the young child's life ? We anfwer 1/?, This 
 may be viewed, either as a figurative expreffion in 
 which the plural is put for the fingular number, and 
 fo Herod only may here be meant : or idly, It may 
 be viewed properly, as an intimation to Jofeph, that 
 not only was Herod dead ; but alfo the men who a- 
 long with him had been moft active in feeking the life 
 of the child : and fo as being much the fame with 
 what the Lord laid to Mofes in Midian, Exod. \\\ 
 19. when he was calling him to go down to Egypt, as 
 an inftrument of delivering lfraei therefrom, Return, 
 (fays he) for all the men are dead that fought thy lift* 
 Thus, then, you have the firft general thing noticed 
 in thefe veries, viz. the warning or call that Jofeph got. 
 idhj, We noticed the obedience yielded thereto, 
 ver; 21. but neither upon this need we infift, as be- 
 ing the fame Rile in which we find his obedience to 
 the call to go into Egypt is expreffed, ver. 14. to 
 which alfo we have formerly fpoken : wherefore, 
 
 3<7/y, We go on to the account which we noticed, 
 of the manner and particular place of Jofeph's fixing 
 his abode ; this we have in ver. 22. and lirfl; claute 
 of ver. 23. But when he heard that Archelaus did reign 
 in Judea in the room of his father Herod, he was a- 
 /raid to go thither : Natwitbjianding being warned of 
 . Cod in a dream> he turned afide into the parts of Gali* 
 
 lee % 
 
13+ LECTURE XL 
 
 /?<?, and he came and dwelt in a city called Nazareth. 
 Where more particularly, you may notice two things 
 (i.) A difficulty or nonplus that Jofeph was brought 
 into; in thefe words ; But when he heard that Arche- 
 laus did reign in Judea in the room of his father He- 
 rod, he was afraid to go thither. (2.) His outgate 
 therefrom in thefe words, No'twithflanding being warn- 
 ed of God in a dream 9 he turned ajide into the parts of 
 Galilee : .and came and dwelt in a city called Nazareth. 
 (t.) We have the difficulty or nonplus that Jofeph 
 was brought into, where you may notice two things t 
 1/?, A piece of news he got in his journey from E- 
 gypt to the land of Ifrael : %dly, The effect that thefe 
 news had upon him. 
 
 1/?, We have a piece of news that Jofeph got in 
 his journey from Egypt to the land of Ifrael, He heard 
 that Archelaus did reign in Judea in the room of his fa- 
 ther Herod. It is plain that Archelaus was Herod's fon, 
 viz. the fon of that Herod who was firnamed the 
 Great, of whofe death we have been fpeaking. Hif- 
 tory informs us, that it was the will of Herod that 
 Archelaus fhould fucceed him in the government, and 
 that accordingly Cefar the Roman emperor allowed 
 it; (at whofe beck matters in the land of Judea at this 
 time were.) Notwithftanding, Cefar did not con- 
 fer the title of king upon Archilaus, as he had done 
 upon his father Herod ; he was only called Ethnarch, 
 cr governour of the nation ; and on this account, 
 <viz. becaufe he had power as a king though diverted 
 of the title, he is in this verfe faid to reigrn. Howe- 
 ver, he did not enjoy his power long, as he did not 
 employ it well ; for he was a man of fuch depraved 
 morals, and fo unfit for government, that Cefar foon 
 both depofed him from his dignity, and banifhed him 
 out of the nation. And fome are of opinion, that e- 
 ven at this time when Jofeph returned from Egypt 
 Archilaus had not the government of the whole na- 
 tion ; but that a part of it was given to his brother 
 
 Philip; 
 
Upon Matthew ii. 19,-^23. 13$ 
 
 Philip ; and particularly, that Philip had Galilee in his 
 jurifdi&ion ; of which afterward. In a word, it was 
 the character of this Archelaus, that he had his fa- 
 ther's cruelty, but wanted his craft and cunning. 
 The news then that Jofeph heard, were that Archelaus 
 did reign. But 
 
 idly, We have the effect thefe news had upon him, 
 He was afraid to go thither , viz. to the land of Judea, 
 where Archelaus did reign. Jofeph had got experi- 
 ence of the cruelty of Herod, and probably did like- 
 wife know fomething of the charader of Archelaus ; 
 and hence he is afraid, that fhould he fettle near 
 where Archelaus was, or even at all . within his do- 
 minions ; he might be in equal danger, as when He- 
 rod lived. Well, What then fhall jofeph do ? he is 
 thus brought into a ftrait ; yet, behold ! relief is at 
 hand. For, 
 
 (2.) We have Jofeph's outgate, Where you may 
 notice, 1/?, From whence it came, idly, What it 
 was. 1. From whence it came ; it came from the 
 Lord ; the Lord warns him again, and directs him a- 
 new. The firft warning was more general, this more 
 particular, as we told you formerly : the Lord, when 
 he called Jofeph to go into the land of Ifrael, did re- 
 ferve room for more particular dire&ions. So now 
 Jofeph gets them ; for 2. We find what his outgate 
 was ; both the new direction given by the Lord, and 
 Jofeph's obedience thereto are pointed out in thefe 
 words, He turned ajide into the parts of Galilee, and 
 came and dwelt in a city called Nazareth. Galilee, (co 
 which, it is here faid, Jofeph turned) is a part of A- 
 fia, on the north of Judea, divided into the upper ani 
 lower Galilee. The chief towns in it were Cefarea, 
 Capernaum, Tiberias, Cana, and Nazareth ; and fa 
 it was in this laft named city, that Jofeph fixed his a- 
 bode ; which city, fay fome, (as we have hinted) was 
 at this time under the government of Philip ; and that, 
 as he was a prince of great clemency and moderation, 
 and no wife of the difpofition cither of his father He- 
 rod, 
 
m t$6 L E C T U R E XL 
 
 rod, or of his brother Archelaus, Jofeph was thus ill 
 lefs danger at Nazareth, than if he had been in the 
 territories of Archelaus. This city Nazareth was no 
 wife famous ; on the contrary it was infamous to that 
 degree, that it was a proverb among the Jews, as we 
 find from what Nathaniel faid to Philip, John u 
 46. Can any good come out of Nazareth $ Yet here, 
 the great 000D did dwell, for great and good 
 ends ; of which by and by. Here a queftion arifes, 
 <yiz* Seeing we find, Luke ii. 30. It is faid of Jofeph 
 and Mary, That when they had performed all things ac» 
 cording to the law of the Lord i they returned into &ali~ 
 lee ', to their own city Nazareth ; and as this is fo clofe- 
 ly connected with the hiftory of the birth of Chrift, 
 the purification of the virgin, and the offerings pre- 
 ferred in the law upon fuch occafions ; does it not 
 follow that Jofeph dwelt at Nazareth before now ? 
 Does it not follow that he returned once from Jerufa* 
 lem to Nazareth, when the child Jefus was in infancy, 
 and that he returned again from Egypt to Nazareth, 
 when the child was come a greater length, being now 
 (as is reckoned) about four years of age ? 
 
 Anfwer, On this point, there are different opinions 
 among commentators ; fome reckoning, that Jofeph 
 did dwell at Nazareth after Chrift's birth, before this 
 time ; and fome holding that he did not. But that 
 this was the firft time of his dwelling there, after 
 Chrift was born, and indeed the lafl of thefe feems 
 mod agreeable. It does not feem probable that Jo- 
 feph was at Nazareth betwixt the time of Chrift's 
 birth and his flying into Egypt ; for befides other ar- 
 guments that might be advanced againit this, had he 
 been at Nazareth between the time of Chrift's birth 
 and his flying to Egypt, particularly when the angel 
 gave him a call thereto; he would have had Judea to 
 pafs through in his way to Egypt; which would have 
 been very dangerous ; fince Her6d (as we ufe to 
 fpeak) was at that time laying all oars in the water to 
 find out the young child ; fo that we may either fup- 
 
 pole 
 
Opon Matthew ii. 19, — iy 137 
 
 pofe Jofeph's return from Jerufalem to Nazareth, was 
 pofterior to his coming and dwelling in Nazareth, of 
 which we have the account in the 2d of Matthew : or 
 that his return was but one, and was in the due or- 
 der of time, after the accomplifhment of what was 
 not only to be done at Jerufalem according to the ce- 
 remonial law, but of all things elfe that were to take 
 place concerning him according to Old Teftameut 
 prophecies, before his refiding at Nazareth : and that 
 the reafon why Jofeph's return to Nazareth is in the 
 2d of Luke fo clofely connected with the hiftory of 
 the birth of Chrift,- the purification of the virgin, &c. 
 is, becaufe the whole hiftory of Herod's perfecution 
 and the flight of Jofeph with the child Jefus unco E- 
 gypt, is omitted by Luke : and herein there appears a 
 beauty, that though the writing of the feveral Evan- 
 gelifts be equally true, yet fome are further amplified 
 than others ; and circumftances omitted by one are 
 mentioned by another. Thus far then the account of 
 the particular manner and place of Jofeph's fixing his 
 abode. But 
 
 4fhly 9 We noticed the occafion taken for the ac- 
 complifhment of fcripture from Jofeph's dwelling at 
 Nazareth, this is declared in the remaining part of 
 ver. 2,3. That it might be fulfilled which was fpoken by 
 the prophet. He fhall be called a Nazarene. .We chofe 
 thus to exprefs it, the occafion taken, as the fcripture 
 was not properly accomplifhed in Chrift's dwelling at 
 Nazareth j but the accomplifhment of the fcripture 
 lay in the occafion taken from bis dwelling at Naza- 
 reth, to call him a 'Nazarene: hereby even his ene- 
 mies do unwittingly give him his proper name, while, 
 they intended no more but to point out the place of 
 his refidence. They were giving him his proper name, 
 a> being the Nazarene ; for it is in this view, that 
 the Spirit intended and declared that he fhould be 
 called a Nazarene. Here then feveral things do fall 
 under confideration ; we fhall only namethefe two: 
 (1.) It ipay be enquired, what is the meaning of the 
 S wov d 
 
i38- LECTURE IX. 
 
 word Nazarene ? (2O Where do we find it fpoken 
 by the prophets that Chrift fhall be called a Nazarene? 
 
 (1.) What is the meaning of this word Nazarene ? 
 and how may the reaibnof Chrift's being thus called, 
 appear ? 1 his word may be viewed as coming cither 
 from a Hebrew word that imports feparation or fe- 
 queftration, or as coming from a Hebrew word that 
 iignifics tbe graft or branch of a tree ; but efpecially 
 the former : The Nazarites orNazarenes (you know) 
 were fuch as feparated themfelves to a courfe of pe- 
 culiar fan&ity j fuch as entered into a vow, that they 
 would drink no wine or intoxicating liquor; that they 
 would not ihave the hair of their heads ; nor touch a 
 dead body, and the like : but without further infilling 
 on the definition of tile Nazarite, we refer you to the 
 fixth of Numbers, where vou will find the bw of the 
 Nazarite at large fet do\Vn 1 you may in the mean time 
 advert, that fome entered into the vow of the Naza* 
 rite only for a feafon, and when this feafon was ex- 
 pired, they were (in the way of performing the cere- 
 monies prefcribed in the law in fuch a cafe) freed from 
 their vow, and others were Nazarites during life, as 
 Sampfon and John the Baptift. So much for the 
 meaning of the word. But 
 
 (2.) Where do we find it fpoken by the prophets, 
 that Chrift ftiaJl be called a Nazarene ? Different ac 
 counts are given ot this, but it feems moft general! 
 agreed, that the place of fcrlpture referred to by the 
 EvangfeRft, is Jifdg. xiii. 5. For fo 9 thoujhalt conceive 
 and bear a Jon, and no raj or //fall come on his head ; 
 for the child Jhall be a Nazarite unto God f ram the womb, 
 and he /hall begin to deliver Ijrael out of the hand of the 
 Philiftines. Which words though immediately fpoken 
 of Sampfon ; yet as he was a type of Chrift, ou N .t 
 ultimately to be viewed as relating to him, who is the 
 true Nazarite,. the great deliverer of lirael. 
 
 2ft fhould here be enquired, how does the Evange- 
 Sift fayi that this was fpoken by the prophets^ and not ra- 
 
 thtx 
 
 ; 
 
Upon Matthew ii. 19,-23. 139 
 
 thcr by the prophet in the fingular number. We an- 
 fwer, fjtf, This book of Judges was wrote by differ- 
 ent hands ; and therefore any quotation from it may 
 be faid to have been written or fpoken by the pro- 
 phets ; that is to fay, found in that book which was 
 wrote by different prophets : and idly^ Though this 
 quotation in Judges may fitly be applied to Chrilt ; yet 
 are there other places of fcripture that point him out 
 as the true Nazarene ; and therefore fitly may the E- 
 vangelift fay, that this was fpoken by the prophets : 
 for, in which ever of the fenfes formerly mentioned 
 the word Nazarene to betaken, whether as pointing 
 outfeparation, or as fignifying a graft or branch of a 
 tree, Chrift is ftill a Nazarene. (i.) If the w r ord be 
 viewed as fignifying one feparatc or fequeftrate, Chrft 
 was f o ; we mean not, that he literally reftricted him- 
 felf to the vows of the Nazarites, in drinking no wine^ 
 in not (having the hair of his head, and the like ; 
 thefe were only figures of the true ; but he is fpiritu- 
 ally and properly a Nazarene, as being holy\ harmlefs, 
 undefiled and feparated from finners. As Jofeph was 
 the Nazarite among his brethren, fo is Chriit : Jo- 
 feph was a Nazarite among his brethren, for he is laid 
 to be feparated, Gen. xlix. 26. The blejfings of thy fa- 
 ther have prevailed. They /hall be on the bead cf Jo- 
 fepb, and on the crown 0/ the head cf him that was fey 
 parated from his brethren. And Jofeph was feparate in 
 three refpe£ls which fpiritually hold in Chrift: (i.J 
 In refpeft of his father's love. So Chrift is the well- 
 beloved of his Father; This is my beloved Son. My 
 <well-beloved Son. (2.) In refpect of being fold unto 
 the Gentiles ; fo Chrift was fold into the hands of Tin- 
 ners, fold by Judas as the inftrument, and by our fins 
 as the procuring caufe. (3.) In refpeft of bemg fent 
 before into Egypt to make provifion for his father's 
 family ; fo Chrift is made governour of all the land, 
 having received gifts for mea, yea. for the rebellious, 
 PfaK lxviii, 18. There were particularly three things 
 Sa to 
 
143 LECTURE XI. 
 
 
 to which the Hebrews gave the name of Nezer, 
 from whence this word Nazarene may come ; all 
 which we may find fpiritually applicable to Chrrift. 
 iji 9 The crowns of their high priefts, who were fet 
 apart to a holy office ; Chrift wears this Nezer, as 
 being the High Pried of our profeffion, a Prieft for 
 ever after the order of Melchizedeck. idly, The dia- 
 dems of their kings, as they were feparated to the of- 
 fice of rule and government ; Chrift wears this Nezer 
 as being the King of Zion, Pfal; ii. 6. %dly, The 
 hair of the Nazarites they called Nezer, as being a 
 fign of their vow ; fp Chrift has vowed to the mighty 
 God of Jacob, Pfal. cxxxii. 1, 2, 3, 4, 5. From 
 thefe, then, and many fuch confiderations, it may ap- 
 pear that he is the true Nazarene, as the word denotes 
 feparation to holy offices and exercifes. But (2.) 
 He is fo likewife, as the word may fignify a graft or 
 branch ; for, this he is frequently called in the writ- 
 ings of the prophets : We point out thefe three places 
 to you, Ifa. xi. i. And there (hall come forth a rod out of 
 the fiem of Jeffe, and a branch Jh all grow out of his roots. 
 Zech. iii. 8. Behold I will bring forth my fervant the 
 branch. Zech. vi. 12. Behold, the man wh of e name is the 
 branchy and he f hall grow up out of his place, and he 
 fhall build the temple of the Lord. But we muft haften 
 , to a clofe by obferving in a few words from thefe 
 verfes, 
 
 1/?, That we may well bottom our faith upon (fo 
 to fpeak) even the indirect promifes of God. When 
 the Lord fent Tofeph to Egypt, he faid, Be thou there 
 until I bring thee word, ver. 13. Here was no^ormal 
 or explicit undertaking that ever he would bring him 
 word; and fo it would have been Jofeph'sduty to have 
 # flayed in Egypt all his days, if he had not got word. 
 Why, but the Lord by fpeaking thus, Be thou there 
 until I bring thee word, gives Joleph ground of hope, 
 and anfwers his expeftation accordingly; for, the an- 
 gel appear eth, faying, go into the land oflfrael. 
 
 %dly The 
 
Upon Matthew ii. 19, — 23. 141' 
 
 1 dlv* The rage of enemies is only for a fhort feafon : 
 Herod rages a while, but then Herod di£S. When He* 
 rod was dead, the angel of the Lord appear -eth. 
 
 $dty, While we are in a militant Rate, we may expeft 
 one enemy after another, wave "after wave. Is Herod 
 dead ? Yet Archelaus reigns, and hence Jojeph is a* 
 /raid. 
 
 Athly, It is comfortable that if one enemy may be 
 expected on the back of another, we may alfo expect 
 proportioned fupplies of grace and direction, one af- 
 ter another. The Lord permits enemies one after an- 
 4 other to arife, that from thence he may take occafion 
 of difplaying his grace and power in directing and pro- 
 tecting his people. Does Archelaus reign ? The Lord 
 is at hand anew to direct ; for, Jofeph being warn* 
 \ed of God in a dream, turned afide into the parts of 
 Galalee. 
 
 $thly, That Chrifthas fully paid his vow. He was 
 not properly a Nazarite that vowed, if he did not alfo 
 perform his vow : and hence, if the Nazarites at any 
 time failed in the performance of their vows by any 
 direct breach of them, they had the whole courfe of 
 their devotion to begin anew : but of our true Naza- 
 rene it was faid, Ifa. xlii. 4. He jh all not fail, nor be 
 difcouraged, till he fet judgment in the earth, and the 
 ifles fhall wait for his law. As an evidence, that he 
 neither has his work to begin nor perfect, as reflect- 
 ing purchafe, he is received into glory with acclama- 
 tions of praife, Pfal. xxiv. 7. — and PfaL xlvii. 5. 
 
 6thly, Where may our confeiences find reft under 
 fenfe of broken vows ? Juft in this true Nazarene. O 
 Sirs, may we not all cry out, guilty, guilty, in this 
 matter ? Are we not all baptized ? have not many of 
 us been at the Lord's table ? have not feveral of us 
 with uplifted hands fworn allegiance to Zion's King 
 in folemn covenanting-work.? and yet are we not fad- 
 iy chargeable with breach of thefe vows. Well, 
 where fhall the ccnfcience find reft? Why, juft in the 
 
 difts 
 
i 4 2 LECTURE XL 
 
 clifts of the rock Chrifl, where pardon may be had; 
 and likewife grace for enabling us to walk more clofe- 
 ly with him in time to come ; for by two immutable 
 things, wherein it is-impoffible for God to lie, they 
 have ftrong confolation who have fled for refuge, to 
 lay hold on the hope fet before them. 
 
 Thus then in this fecond chapter of. Matthew, we 
 have found Jefus in infancy and childhood ; and by 
 the time we hear of him again in this book, we find 
 him arrived at riper years, and haftening to enter u- 
 pon the public work which his Father gave him to do. 
 In the mean time, may the Lord blefs what has been 
 {aid, and to his name be praife. 
 
 LECTURES 
 
[ >43 ] 
 
 LECTURES 
 
 On the third Chapter of Matthew, 
 
 LECTURE XII. 
 
 Matthew iij- I. 
 
 In fhdfe day: came John the Bapi'ift^ preaching in the 
 -wildernefs of Judea. 
 
 WE have heard in the two firfl: chapters of this 
 gofpel, of the birth of Chrift, and concern- 
 ing- him in his infancy ; and in the conclufioh of the 
 fecond chapter we find the child Jefus at Nazareth 
 with Jofeph and Mary; and before we hear of him a* 
 g?tin- 5 he is arrived at riper years, and about to enter 
 upon his public work. Thus about twenty nine 
 years of the life of Chrift are patTed over in filence ; 
 tor the neat account we have of him, is with refpect: 
 to his baptifm, which took place a fhort while before 
 he entered upon his public miniftry : and as the Spi- 
 rit of God has feen meet thus to pafs over fuch a part 
 of the life of Chrift in filence, it becomes us neither 
 cirriottfly to enquire into the ends thereof, nor to give 
 heed to the traditions of men concerning it : fince it 
 \% dangerous in matters of this nature to eifay being 
 wife above what is wmtea* 
 
 ' Well 
 
144 LECTURE XII. 
 
 Well, does the Evangelift then immediately pafs 
 from the account of Chrift's Infancy to the account 
 of his public miniftry ? No, we have interveening an 
 account of his harbinger or forerunner, viz. John, 
 who alfo in fcripture is figuratively called Elias ; Of 
 him then we hear in this third chapter, which may 
 be viewed in three general parts. We have, 
 
 \fi. An account of John, his perfon, his office, 
 and way of living, from ver. id to ver. 7th, In thofe 
 days, came John the Baptijl &c. 
 
 idly? An account of his preaching to, and baptiz- 
 ing of, certain Pharifees and Sadducees that came to 
 him, profeffing their faith, from ver. 7th to ver. ly 
 But when he/aw many of the Pharifees and Sadducees 
 come to his baptifm? &c. 
 
 ^dly? An account of his baptifing Chrift, from ver. 
 13th to the end, Then cometh Jefus from Galilee to 
 Jordan? unto John to he baptized of him? &c. 
 
 Thus in this chapter we have an account of John's 
 baptizing three forts of perfons ; Firft, In general the 
 inhabitants of Jerufalem, the men of Judah, and of 
 the region round about Jordan, verfes 5th and 6th : 
 Secondly, Many of the Pharifees and Saduces, verfes 
 7th, and 1 ith: and Thirdly, Chrift himfelf, verfe 15. 
 
 But to return, we told you that in this chapter we 
 have, ifl? An account of John, his perfon, his of- 
 fice, and way of living, from ver. 1 ft to the 7th, In 
 thofe days came John? &c. And in thefe verfes you 
 may more particularly take notice of thefe things : 
 jft? An account of John, his perfon and office, ver. 
 ift. idly? An account of the (train or fum of his 
 doftrine, verfes 2d and 3d. $dly 9 An account of his 
 raiment and food, or manner of living, ver. 4. And 
 4thly? An account of his congregation, or thofe coun- 
 tenancing his miniftry, verfes 5th and 6th. 
 
 \fl? Then we have an account of John, his perfon 
 and office, wherein, yet more particularly notice thefe 
 things (1.) His name, John. (2.) His firname, The 
 Baptijl. (3.) His public appearance, He came. (4.) 
 
 Hrs 
 
tJpON Matthew iii, r. 145 
 
 J!1s office, it was to preach and baptize. (5 ) The 
 feafon of his entering upon the execution of this of- 
 fice, it was in thofe days. And (6.) The place where 
 he executed his office, it was in the ivildemefs of Ju- 
 dab. Thefe things we have in vcrfc id, In thofe days 
 xame John the Baplifl preaching in the ivildemefs of 
 Jitdah. To return then co the fir ft of thefe particu- 
 lars, 
 
 (1 ) We have his iiame — John. — This is evident, 
 \tz read of different perfonsin fcripture, that did bear 
 this name ; but we (hall not (land to number them ; 
 Wfc only here take notice* that John the Evangeli't or 
 Divine, was different from John the Baptift. It was 
 John the Evangeiift that wrote the Gofpel according 
 to John, the Epiftles of John, and the Revelation. 
 John the Baptift was another, namely, the fon of Za- 
 •charias and Elizabeth, of whofe birth we read Luke 
 "lft : That John the Baptift was the fon of Zacharias 
 and Elizabeth, will appear evident by comparing the 
 16 and 3d verfes of this chapter with Luke i. 76, jj* 
 Yea, it is exprefiy declared, Luke hi. 2. Annas and 
 Caiphas being high priefts^ the word of the Lord came to 
 John ike fon of Zacharias in the wilder nefs. But 
 
 (2.) John is further dlftinguifhed from others of 
 this name, by the (imame given him, "The Baptift. 
 This word in the original fignifies a dipper, or plun- 
 ger, or waiher : and fo it points out one fpecial branch 
 of John's ofSce, %iz. That of baptizing} of which 
 afterwards. 
 
 (3.) In this verfe we have an account of John's 
 public appearance, He thfai\ that is, he openly fhew- 
 ed himfeif. though h~ was bom and brought up la 
 that country ; yet as hkherto'he had lived obfeurely, 
 2nd not publicly known. Nov/ that he publicly (hew- 
 ed himfeif, he is Taid to come, as though it had been 
 from fome far country. But how did John come ? 
 Was it of himfeif? cr was he authorized by another ? 
 Anfwer. He came not cf himfeif, bu£ by the beft au- 
 thority, Luke iii, 2, The word of the Lord came to 
 
 T - him, 
 
j 4 6 LECTURE XII. 
 
 him, and hereby was he excited to come and pub* 
 lifh it. 
 
 (4.) We have his office in two branches, the firft 
 plainly declared in tWs verfe j the other implied ia 
 his firname. 
 
 1/?, His office was to preach, He came preaching. 
 The word preach is expreffed in the original two ways, 
 fometimes by a word that fignifies telling of good tid- 
 ings, and fometimes by a word fignifying to cry, to 
 publifh or celebrate. It is the latter of thefe words 
 that is ufed in the original in this text ; and indeed 
 both may be applied to the preaching of John, what 
 he delivered was good news, ver. ad, and he cried 
 and publifhed them, ver. 3d* The voice of one crying in ' 
 the wildernefs. But here a queftion may be proposed, 
 viz. Of what fort was John's preaching, or in what ca- 
 pacity did he preach I Was it as an apoftk, or as a 
 prophet, or how ? Anfwer, As an apoftle it could not 
 be, for the word apoftle fignifies one fent out after : The 
 apoftles of Chrift were fent out after him ; whereas 
 John was fent, before Chrift entered upon his public 
 work. Was it then as a a prophet that John came I 
 Anfwer, John ought not to be looked upon as one 
 of the old prophets, that is, as one added to the 
 number of the Old Teftament prophets ; for their 
 work was to fpeak of Chrift as to come; whereas John 
 preached him as come, and about to enter on his pub- 
 lic mintftry ; a*id accordingly it is faid, Luke xvi. 16. 
 The law and the prophets were until John. Yet the 
 j>ame of a prophet is not to be denied to John, yea, 
 we find what our Lord fays of him, Matth. xi. 9. But 
 what went ye out to fee? a prophet ', yea, I fay unto you % 
 and more than a prophet. He was highly favoured of 
 the Lord, had his commiffion from the Lord, and in 
 his dodtrine was infallibly guided by the Lord. The 
 beft defcription of him, then, is what the fcripture af- 
 fords, that he was, and fo preached as Chrift's har- 
 binger and fore-runner, Matth. xi. 10. This is be of 
 'whom it is written, Behold I fend my mejfenger before thy 
 fact) which Jhall prepare thy way before thee. It is not 
 
 as 
 
Upon Matthew in. i* 147 
 
 an tinfuitable account of John that is given by fome, 
 that he was as the bond or buckle of both Tefta- 
 ments, and flood like the angel mentioned in the Re- 
 velation, with his one foot upon the fea(the law) and 
 his other foot upon the land (the gofpel). Thus then 
 it was one branch of John's work to preach. But 
 
 2dly 9 It was a!fo a branch of his office to baptize ; 
 for he is firnamed Baptift ; and we have different in- 
 ftances of his baptizing in this chapter* Here a large 
 field opens, which the nature of this difcourfe does 
 not admit particularly to furvey : We fhali not there- 
 fore here ftand upon an explication of the nature of 
 baptifm : we only hint, that in this, as alio in the other 
 facrament, there are vifible external figns and invifi- 
 ble fprritual things fignified thereby. But there arc 
 efpecially two queftions, that natively occur in this 
 place, viz. firft) In what manner did John baptize, 
 whether by dipping into the water, or by fprinkling 
 the water upon thofe baptized by him ? and fecondly* 
 Of what nature was John's baptifm, was it a true and 
 proper facrament^ and materially the fame with that 
 difpenfed in New Teftament times ? 
 
 Upon the firft of thefe it may be fufficient to ob- 
 ferve, That the original word which fignifies to bap~ 
 tize, admits of both fenfes, of plunging in the water, 
 and fprinkling with water ; and that it would not be. 
 material which of thefe methods were ufed, efpecially 
 in fuch a warm climate as Alia ; and it feems not im- 
 probable, that thefe forms were indifferently ufed, 
 that is, fometimes the one, and fometimes the other 
 of them, as was found moft convenient. Hence fe- 
 verai are of opinion, That John baptized, at leaft fre- 
 quently, by fprinkling, and not by plunging ; and 
 they draw the argument from the great multitudes 
 baptized by him, as in ver. 5, 6. In which cafe, it 
 is fcarce fuppofeable that any other method was taken. 
 But 
 
 Secondly, A more important queftion is, Of what 
 taature was the baptifm of John ? Was it a true and 
 
 T 2 proper 
 
i 4 8 LECTURE XII. 
 
 proper facrament, and of the fame kind wkh that dlf- 
 penfed in the new-Teftament church ? Anfwer, It 
 fcems agreed on all hands among the orthodox, Thatn 
 it was a true and proper facrament, and materially the 
 fame with that difpenied in the new-Teftament church, 
 though fomewhat different as to form. Several argu- 
 ments might be advanced in fupport of this : as iy?, 
 John baptized with water, trie fame element ufed in 
 baptifm now, ver. 6. idly y John baptized by the 
 Lord's authority, the fame authority in which bap- 
 tifm is difpenfed now ; iov^lheword of the Lord came 
 ■to John, Luke iii. 2, 3^/}', John baptized in the 
 name of Jefus ; for the great fum of his doctrine, and 
 by confequence, of the dottrine he preached in bap- 
 tifm, was concerning him that fhould come after him, 
 whofe ihoe-latchet he owned himfelf unworthy to un* 
 loofe, Afts xix. 4. 4thly, Jefus himfelf was baptized 
 of John ; therefore John's baptifm was of the fame 
 kind with that difpenfed now ; for, as Chrift received 
 the ordinance of circumcifion which belonged to the 
 old-Teftament church ; fo likewife t^at of baptifm bs- 
 longing to the new, and that for reafons that may be 
 mentioned in their proper place. And $thly, Such 
 as were baptized of John were not re-baptized, that 
 is, baptized over again, by the apoftles of Chnfh. 
 Againft this laft argument it is objected by adverfa- 
 ries, That (at lead) fome baptized by John were a- 
 
 fain baptized ; and they found this upon A6h xix< 5. 
 rom the beginning of that chapter we find that Paul 
 met with certain difciples &t Ephefus, and after fome 
 converfation had with them, it is faid, ver. 5. when 
 ihey heard this, they were baptized in the name oj the 
 % Lord Jefus.— -But it feems to be the opinion of moil 
 commentators, that here was no re-baptizing ; andfe- 
 veral arguments are advanced by them for the fupport 
 of this opinion, which are ftrong ; as (1.) Thatthefe 
 words in the 5th verfe ought not to be viewed as the 
 •words, of Luke (who wrote the AQls) concerning 
 thefc difciples at Ephefus; but as the words of Paul 
 concerning the difciples and baptifm of John j fo that 
 
 both 
 
Upon Matthew iii. i. I49 
 
 both in ver. 4th and 5th, Paul is explaining the nature 
 of John's baptifm unto thefe difciples at Ephefus- 
 (2.) Had thefe difciples at Ephefus, once baptized by 
 John, been again baptized by Paul, there had been 
 no material difference between their firft and fecond 
 baptifni ; and hence their feeond baptifm had beenfu- 
 perfruous and needlefs ; for ver. 4. Paul declares that 
 John baptised in the name of Jefus ; and did this 5th 
 verie import that they were baptized again, it would 
 amount to this, John baptized them in the name of 
 the Lord Jefus, and Paul baptized them over again in 
 the name of the Lord Jefus. (3 ) Suppofing thefe 
 words, ver, 5. to be the words of Luke, and not of 
 Paul, they might. mean, That thefe difciples at Ephe- 
 fus were now brought more fully to underftand the 
 nature of their baptifm.— When they heard #A*V$ they 
 were baptized in the name of the Lord Jefus. — They 
 now law and underftood from what Paul had fticf, 
 ver. 4. that this had been the cafe, though formerly 
 they had not duly adverted thereto. (4.) When Paul 
 mentions thofe baptized by him, 1 Cor. i. from ver. 
 14. no mention is made of thefe difciples at Ephefus 
 as of that number : and (5.) There are no concurring 
 mftances of thofe baptized by John being re-baptized 
 by the apoftles ; w r hereas had it been neceffary and re- 
 quifne in this one cafe to re-baptize thefe difciples 
 baptized by John, why not in every fuch cafe ? So 
 then the laft argument advanced for proving John's 
 baptifm to be materially the fame with that difpenfed 
 now, holds good ; viz. Such as were baptized by 
 John were not re-baptized by the apoftles of Chrift ; 
 and fo like wife the truth of the general thefis appears, 
 ViA That the baptifm of John was a true and proper 
 facrament, and materially the fame with that difpenfed 
 in new-Teftament times. 
 
 Neverthelefs, we granted, That John's baptifm did 
 fomewhat differ in form from Baptifm as more clearly 
 jnitituted afterward; particularly, it feems to have 
 differed in thefe things : (1.) John baptized in the 
 name of the adorable Trinity, only virtually, by bap* 
 
 tizing 
 
i 5 o LECTURE XH, 
 
 tizingin the name of Jefus ; whereas baptifm is now 
 (by Chrift's appointment) difpenfed in the name of 
 the Trinity formally, Matth. xzviii. 19. — Baptize in 
 the name of the Father ', and of the Son> and of the Holy 
 Gho/l. (2.) Though John baptized in the name of 
 Chrift, yet not as having entered upon or gone thro' 
 his public work ; whereas baptifm as more clearly in- 
 ftituted afterwards, is difpenfed in the name of Chrift, 
 as having finifhed the work whiclxthe Father gave hini 
 to do, and as having all power committed into his 
 hand, Matth. xxviii. 18, 19. All power is given unto 
 we in heaven and in earth. — Go — Baptize. (3.) John's 
 baptifm differed in duration from baptifm as more 
 clearly inftituted afterward ; as John's office and alfo 
 that of theapoftles as fuch, were only temporary; fo 
 John's baptifm as cloathed with its peculiar circum- 
 ftances was only temporary ; whereas baptifm, as 
 more clearly inftituted afterwards, continues in the 
 church to the end of time, Matth. gcxviii. 19, 20. — 
 Baptize, and lo, I am with you alway even unto the end 
 cfthe world. (4.) John's baptifm differed in extent, 
 from baptifm as more clearly inftituted afterwards. 
 John's baptifm was confined to the Jews, ver. 5, and 
 <$. of this chapter ; whereas baptifm, as more clearly 
 inftituted afterwards, extends to Gentile nations, 
 , Matth. xxviii. 19. Go and teach all natisns, baptizing 
 them. And {5.) John's baptifm, though a proper 
 facrament, and though (where bleffcd) it was attend- 
 ed with faving grace, yet not with fuch an effufion of 
 the Spirit, or communication of the external gifts of 
 the Spirit, as baptifm difpenfed by the apoftles was in 
 the firft age of the Ghriftian church. But not further 
 to infift on this, as thus we have John's name, his fir- 
 name, an ac^oant of his public appearance, and his 
 office ; fo, 
 
 (5.) The feafon when John entered upon his pub- 
 lic work, it was — In thofe days. — If it {hould be en- 
 quired, In what days ? We anfwer, 1. Generally, 
 it was in thofe days when Jefus abode at Nazareth 
 with Jofeph and Mary ; and fo the beginning of this 
 >v chapter 
 
tJpoN Matthew in. t. t$t 
 
 chapter fiiould be viewed as {landing in connexion 
 with the conclufion of the foregoing chapter. — He 
 came and dwelt in a city called, Nazareth. — In ibofe days 
 came John. 2. Particularly as in Luke iii. 1, 2. Now 
 in the fifteenth year of the reign of Tiberius Cefar* Pon~ 
 iius Pilate being governor of Judea* and Herod being 
 Tetrach of Galilee* and his brother Philip being Tetrach 
 of Iturea* and of the region ofTracbonitis, and Lyfanias 
 the tetrarch of Abilene. — Annas and Caipbas being the 
 high priefts* the ivord of God came to John, the fon of 
 
 Zacharias* in the wildernefs* Whca was it then 
 
 that John appeared ? It was not in the time of Herod 
 the great, he was dead ; nor was it in the time of 
 Archelaus his fon ; he alfo was either dead, or ba* 
 nifhed by Cefar -, for we told you, when on the 2d 
 chapter, That Archelaus was a man of fo depraved 
 morals, that Cefar did quickly both depofe him from 
 his dignity, and banifh him from the kingdom ; yea # . 
 nor was it in the time of Auguftus Cefar, but in the 
 time of Tiberius Cefar his fucceffor ; yea, nor was it 
 quickly after Tiberius came to the government ; but 
 in the fifteenth year of his reign. It is generally a- 
 greed, that Chrift was born in the 42 year of Auguf- 
 tus, and that Auguftus lived after the birth of Chrift 
 14 years ; to which if the 15 years of Tiberius be ad- 
 ded, they make 29 ; fo that John did not enter upon 
 his public work when Chrift was in infancy, but a 
 very Ihort while before Chrift himfelf entered upon 
 his public ministry, as alfo may be gathered from 
 Luke iii. 2-1, 22,23. When John did enter upon his 
 public work, we find that the land was divided into four 
 parts, under four civil governors ; two fons of Herod 
 &e great, viz. Herod, who was firnamed Antipas, 
 and Philip his brother ; and other two perfons, vm. 
 Pontius Pilate and Lyfanias : Their portions were ; To 
 Pontius Piiate, Judea, which lay fartheft fouth of all 
 the weft, betwixt the banks of the eaft end of the 
 Mediterranean fea, and the river of Jordan : To He- 
 rod, Galilee, which lay north from Judea, alfo be- 
 twixt the fea and Jordan : To Philip., Iturea and the 
 
 region 
 
15« LECTURE XIL 
 
 region of Trachonitis, fituated on the eaft fide of jof-» 
 dan, over againft Galilee, extending from the f?a f 
 Tiberias or lake of Gennefaret, towards Damal'cus i 
 And to Lyfanias, Abilene which lay northerly both 
 from Galilee and Iturea. Thefe, (at leaft three of 
 them) are here called Tetrarchs which fignifies goVer- 
 nours of a fourth part of the land, as thus it was divid* 
 ed into four parts. Well, as this was the (late of civil 
 affairs, it is added, verfe 2d of this 3d of Luke, An- 
 nas and Caiphas being high priefts. It was contrary 
 you know, to divine dire&ion, for more than one to 
 bear the chara&er of high prieft at one time ; fo that 
 this account ferves to inform us, into what confufion 
 the Jewifh church* was running when Chrift appeared, 
 or his harbinger John ; while fac'red offices were thro* 
 pride and ambition torn, and the honour divided a- 
 mong men, contrary to the pattern {hewed on the 
 mount. But 
 
 (6.) We have in this verfe, the place where John 
 executed his office, In the wildernefs" of Judah. By 
 this wildernefs, we are not to underftand as if there 
 had been no inhabitants in it: the contrary is evident; 
 but fuch places are in fcripturc frequently called wil- 
 derneffes where there were not cities ; where the in- 
 habitants were comparatively few ; and fpeciaUy, whfctfe 
 the foil was not fit for tillage, but ufed for the pas- 
 ture of cattle : and fuch was the wildernefs of Judab. 
 It is plain, it lay about the banks of Jordan ; this ri- 
 ver of Jordan did pafs through Judea toward the eaft 
 fide of it, it runs from north to fouth : It takes 
 its rife near Mount Lebanon, and having travelled fo 
 far fouth, falls into the fea of Tiberias or lake of Gen- 
 nefareth ; from which taking its way, it proceeds 
 forward into the Dead fea or lake of Sodom. It was, 
 then, about this river fide that John preached and 
 baptized ; and as this is evident from verfe 6th of this 
 chapter ; fo we fometimes find particular places on 
 the banks of Jordan mentioned, where John was bap- 
 tizing, as John iii. 23. And John alfo was baptizing 
 in £?:on 3 near to Saltm, becauft there was much water 
 
 thirty 
 
Upon MattSejsv iii. i\ # ic^ 
 
 there, John i. 28. Ihefe things wetS.^e in Bethabara 
 bt yond Jordan, where John was baptizing. Some are 
 of opinion, that this Bethabara was the very place 
 at which ^oihua and Ifrael paflfcd over Jordan, as y «pn 
 dry land. But it is now time that we draw to a ciofe* 
 by offering a few obfervations from this verfe, and, 
 
 i/L, We may obferve, that none have a right to 
 preach or difpenfe gofpel ordinances, but fuch as are 
 called of God thereunto. Others, who take this ho- 
 nour to themfclves, are looked upon by the Lord, and 
 juftly may be looked upon by his people, as wolves 
 or hirelings* as running unfent, and fo having no 
 ground to expert that they lhall profit the people. 
 John did not come, till called ; for The zuord of the 
 Lord came to John, the Jon of Zacharias % in the ify* 
 dcrnefs. 
 
 idly, Obferve, The duty cf connecting word and 
 facrament together ; that is, of not difpenfing the fa-. 
 cramems without the word ; otherwise facraments 
 would only be mute figns ; accordingly, John was 
 not only called to baptize but to preact^. John the 
 Baptifl came preaching in the ^ciidernefs of ' Judah. 
 
 ydlji Not only ought the Lord's appearances in 
 behalf of his people to be remarked, but the feafon 
 of them. The Lord fends forth John as Chrift's har- 
 binger tc preach the goff>el io tinners ; and the fea^ 
 fon hereof is remarked both .generally and particular- • 
 ly. In ihofe days came John: in jhe fifteenth year of 
 %berias Cefar, came the word of God to John. 
 
 /y, Obferve an evidence that 'the gofpel dif- 
 penfation was haftenlng, trom* the place of John's 
 preaching, In the wilder nefs cf Judah. Not in the 
 temple wnere men were once called to worihip, but 
 in the wildemels : and this was an evidence, that (fo 
 re fpeak N , ths partition wall between Jew and Gentile 
 was tottering, which accordingly is now fully broken 
 down ; tor God hath now alio to us Gentiles granted 
 
 tntance unto life. 
 
 U . LEXTURE 
 
• • 
 
 ; f • I S4 ] 
 
 
 ..•. 
 
 •■ 
 
 1 j 
 
 
 LECTURE XIII. 
 
 Matthew iii. 2. 
 
 And faying^ Repent ye: for the kingdom of heaven is 
 at hand. 
 
 AS we did laft occafion divide this chapter into 
 three general parts ; as we noticed four gener- 
 al things in the firft of thefe three ; and as we fpoke 
 unto the firft of thefe four, vis. The defcription of 
 John which we have verfe ift, we now come to the 
 fecond of thefe four generals, namely, The fu.m of 
 John's do&rine. Of this we have an account, verfcs 
 sd and 3d ; Where fomewhat more particularly, we 
 have properly, 1/?, The fum of John's doftrine, ver. 
 ad: and 2dly 9 An evidence of his authority for deli- 
 vering fuch do&rine ; he was no impoftor, or novice, 
 but one prophefied of, as a bieffing to the church, 
 long before he came, ver. 3d, For ibis is he that was 
 fpoken of by the prophet Efaias. 
 
 To return we have the fum of John's do£trine*" 
 ver. 2&j And faying repent ye, for the kingdom of hea~ 
 ven is at hand. In which verfe we have three things 
 noticeable : \fl, An exhortation to duty, Repent ye : 
 idly, An indication or declaration of privilege, Ihe 
 kingdom of heaven Is at hand. And yHy* The connec- 
 tion between the two in the word, For % Repent ye, far 
 the kingdom of heaven is at hand. 
 
 \fl, Then we have an exhortation to duty, Repent 
 ye. This word repent or repentance is differently ta- 
 ken in fcripture, (1.) For % particular branch of ex- 
 
 ercife 
 
LECTURE XIIL r^ 
 
 ercife either common or fpecial; (2.) For the whole 
 of fuitable Chrrftian exercife. 
 
 ^:. N For a particular branch of exercife, cither 
 common or fpecial : That is, repentance is frequently 
 confidered by itfelf, or fpoken of as diftinft from 
 faith, love, humility or any other graces of the Spirit : 
 and it is to be confidered as of two kinds, 1. Com- 
 mon or legal : 2. Special or evangelical. 
 
 1. Common or legal repentance, that is, fuch re- 
 pentance as legalifts, formalifts and hypocrites may 
 attain unto, and often do. The definition of this re- 
 pentance you may take thus : That regret which a 
 perfon has for a thing he has done, that he ought not 
 to have done ; which regret arifes not from a diflike 
 of the crime, but a diflike of the punifhment annexed 
 unto it : Such a regret (for inftance) as a malefa&or 
 has, who loves his theft, his robbery, his murder, as 
 well as ever he did ; but he regrets it as having occa- 
 fioned his imprisonment, and expofed him to death. 
 So in common or legal repentance, the perfon loves 
 his fin as well as ever ; but he is forry that he is ex- 
 pofed to the wrath of God on account of it : fuch a 
 repentance as this was that of Judas, Matth. xxvii. 3, 
 "Then Judas which had betrayed bin, when he faw that 
 he was condemned repented him/elf. 
 
 2. There is a fpecial or evangelical repentance, 
 which is alfo called repentance unto life : of this we 
 read, Afts xi. 18. When they heard thefe things they > 
 held their peace, and glorified God ', faying, then hath God 
 alfo to the Gentiles granted repentance unto life. This 
 fort of repentance is a faving work of the Spirit of 
 God ; in the exercife of which, the perfon lezs, is 
 forry for, and humbled under his fin, on account of 
 its God-diihanouring and foul-polluting nature. Take 
 thefe few propofitions as explicatory of this repent- 
 ance : (1.) It is the fruit of faith ; faith is as the eye, 
 repentance as the tear in the eye j of which af- 
 terward if the Lord will. (2.) Evangelical* repen- 
 tance is for fin. It has fin for its object, not puniih- 
 
 U 2 went, 
 
j 5 o LECTURE XIII. 
 
 xfient, Pfal. li. 3. I acknowledge 'my tr an fgr efforts , am 
 my Jin is ever before vie. (3.) Evangelical repentance 
 5s univerfal ; that is, repentance not only for fome 
 fcandalous practice, but for all known fin, for all 
 kinds of fin, particularly the fin of the nature, Pfal. 
 li. 5* Beheld \ I wasjhapen in iniquity, and in fin did my 
 mother conceive me. Rom. vii. 24. wretched man 
 thai i am, who /hall deliver vie from the body of this 
 death I So that where the fin of our nature is not 
 a burden, there is no true or evangelical repent* 
 ance. And (4.) Evangelical repentance being a fay- 
 ing grace is permanent, not confiding in one fingle 
 aft, but habitual and perlevered in ; and is therefore 
 a forrowing after a godly fort 3 and repentance not to 
 be repented of. But 
 
 (2.) As repentance is thus fometimes put for a par- 
 ticular branch of exercife ; fo fometimes for the whole 
 of fuitable Chriftian exercife. And thus the word 
 feems plainly to be here ufed, John came faying* 
 repent. Was then his only and conftant cry ; Repent, 
 Repent, Repent? By no means, for in preaching re- 
 pentance, he preached the whole gofpei fyftem, and 
 the whole of fuitable Chriftian exercife ; he called his 
 hearers to the exercife of faith, from which repent- 
 ance doth flow ; and to the excrcifes of love, patU 
 xnce, humility and the like, which are connected 
 with it ; hence we find him dire&ing his difciples to 
 the exerci r e of faith t>n the Lamb of God, John i. 29, 
 36. The next day, John feeth Jefus coming unto him, 
 and faith, Behold the Lanib of God which taketh away 
 the fin of the world. And looking upon jefus as he 
 walked, he faith, Behold the La?nb of God. 
 
 Thus then repentance is fometimes put for a parti- 
 cular branch of exercife; and fometimes for the whole 
 cf fuitable exercife. Some take notice of the differ* 
 cut words both in the original Greek, ami aHb in the 
 Latin, which in our translation are rendered repent, 
 (to wit y&r&mm, and fjnTcci^Mrre, pczniteniia and refipifcen- 
 tia) and find fomc difference in the import of them ; 
 
 but 
 
u 
 
 CJpon Matthew in. 2, 157 
 
 bat on this we {hall not infift, as the above diftin&ions 
 may be fufScient at prefent. 
 
 ■ But feeing we have afferted that repentance is fome- 
 times pat for the whole of fuitable Chriftian exercife, 
 it may be enquired, why it is f o ? why the whole of 
 fuitable exercife is held forth by repentance more 
 than by any other branch of it, fuch as faith, love, 
 or joy i 
 
 We anfwer, Firft, That as the Lord may reveal 
 his mind and our duty in what particular manner plea- 
 feth him; fo we find, in different places of fcripture, 
 that the whole of fuitable exercife is pointed forth, 
 fometimes by one branch of it, and fometimes by an- 
 other ; fometi mes, yea frequently, by the exercife of 
 faith, Believe in the Lord, fo fball you be eflablijhed ; 
 believe his prophets, fojhall you pro/per : fometimes by 
 the exercife of love, Love the Lord, ye his faints ; if 
 any man love not our Lord Jefus, let him be Anathema 
 Maranatha : fometimes by the exercife of humility, 
 The Lord refpecleth the lowly ; but the proud he knowetb 
 afar off ; the meek and lowly he will guide in judgment 
 jufl always : and fometimes by the exercife of joy, 
 Let the children of Zion be joyful in t/xir king: And 
 well may the whole of Chriftian exercife be thus 
 pointed forth by any particular branch of it, in regard 
 of the connection there is between its parts ; for 
 where one grace is in exercife, the reft alfo will be 
 fo. And 
 
 idly, The whole of Chriftian exercife may fitly be 
 expreffed by repentance, as repentance, and its fruits 
 in turning from fin unto God with full purpofe of and 
 endeavour after new obedience, is that which pecu- 
 liarly evidences the reality of grace, and declares that 
 a man's profeilion is not empty, or his religion vain* 
 There are many high pretenders to religion, to faith 
 in Chrift, and love to him, who yet fadly evidence 
 that their profeffion is empty. How ? Becaufe they 
 are ftrangers to fruits meet for repentance ; they evi- 
 dence by their unwatchfulnefs and untendernefs, that 
 
 they 
 
 
 d 
 
r S 8 LECTURE XIII, 
 
 they have had a whole heart all their days, a heart 
 neter broken or melted for fin. And fo John being 
 jealous of the Pharifees and Sadducees that came to 
 him, left their profefiion was empty, exhorts them, 
 ver. 8th of this chapter, to bring forth fruits meet for 
 repentance. True indeed, there is a rock here that 
 many do fplit upon, while they content themfelves 
 with external morality, proceeding from legal repen- 
 tance, or meer convi&ion of fin ; but as certain it is, 
 that where there is true grace, there external mora- 
 lity will be, nnd a concern for the progrefs of fanc- 
 tification : Where true faith is, there evangelical re- 
 pentance^ will be, and fo fruits meet for repentance, 
 as evidences of faith, and as what only can juftify our 
 faith in the fight of men. Hence fays James, chap. 
 ii. 18. Shew me thy faith without thy works, and I will 
 Jhew thee my Jaith by my works. Thus then we fay, 
 the whole of fuitable Chriftian exercife may fitly be 
 reprefented by repentance ; and thus we have the firft 
 thing noticed in the verfe, viz. An exhortation to du- 
 ty, John came faying, repent. But 
 
 idly, We have a declaration of privilege, The king* 
 dom cf heaven is at hand. Where notice, (1.) The 
 thing fpoke of, the kingdom of heaven. (2.) What 
 is faid of it, where the privilege doth ly, // is at hand. 
 
 The queftion then is, what are we to underftand 
 by the kingdom of heaven in this place ? We find 
 this phrafe the kingdom of heaven, varioufly taken in 
 fcripture ; particularly it is put, ijl, For a itate of 
 glory in heaven, when time, at leaft, time as to us, 
 ihall be no more. In this fenfe we read of it, Matth. 
 v. 1 o. Bleffed are they which are perfecuted for rigb- 
 teoufnefs Jake, for theirs is the kingdom of hea-ven. 2 dly+ 
 For the church vifible confiding of fuch as profefs 
 the name of Chnft, both faints and finners. In this 
 fenfe we read of it, Matth. xxv. i, 2. Then /hall the 
 kingdom of heaven be likened unto ten virgins, which 
 took iheir lamps and went forth to meet the bridegroom, 
 ah J Jive of them were wife, and Jive f:olifh. $(jly 9 For 
 
 the 
 
Upon Matthew \\l %\ 155 
 
 the ftate of the church in general, or the nature of 
 grace in the foul ; which though its beginnings be 
 finall, yet doth in its latter end greatly increafe. In 
 this fenfe we read of it, Matth, xiii, $1, 32. Another 
 parable put he forth unto them faying, the kingdom of 
 heaven is like unto a grain ofmujlardjeed, which a man 
 took and /owed in his field, which indeed is the leaft of 
 all feeds ; but when it is grown, it is the greatefi among 
 .herbs, and becometh a tree ; Jo that the birds of the air 
 ' come and lodge in the branches thereof And 4-thly, For 
 [the gofpel or New Teftament difpenfation^ as diftincl 
 ifrom the Old. In this fenfe we read of it, Matth. xi. 
 11. Verily, I fay unto you, anxpng them that are born of 
 l women* there hath not rifen a greater than John the Bap* 
 1 tijl, notzvithflanding he that is leafi in the kingdom of 
 \bec\ven is greater than be: That is, though John was 
 more honoured than the old prophets, as being Chriil's 
 ; immediate harbinger ; yet the apoftles and others in 
 ithe New Teitament-church, would yet have better 
 [news to tell, and be privileged with clearer revelation, 
 as having a finilhed work, and a rifen Chrift to pro- 
 claim. And in this fenfe is the phrafe ufed in thia 
 place, The kingdom of heaven is at hand, That is, 
 Chrift is come, is about to enter upon his public 
 work ; and thus gofpel days are approaching, and a 
 more plentiful communication of gofpel grace. 
 
 Wc may here take notice of the ignorant comment 
 of the Papifts upon this place of fcripture : it is the 
 opinion of the Papifts, that the fouls of none of the 
 : Old Teftament faints were admitted into heaven till 
 the refurreclion of Chriil ; but that they were, till 
 that time, confined in an imaginary place which they 
 call Limbus Patrum ; and fo, The kingdom of heaven 
 was at hand, That is, (according to them) the time 
 of heaven be'mg opened to the fathers or Old Tefta- 
 ment faints, draws nigh : But how contrary this is 
 to fcripture appears from many confiderations : As 
 (1.) It is contrary to that truft that the Father repof- 
 ed ia|us eternal Son j and fays, uj>on the matter^ that 
 
 the 
 
 
i6o LECTURE Xllt 
 
 the Father had fuch a jealoufy of Chrift, as that he 
 -would not fully communicate new covenant bleflings, 
 till the price of redemption was a&ually paid ; where- 
 as, the new covenant being mutually fworn between 
 two divine perfons, it was impoffible that either of 
 them could refill or fail, and equally impoffible, that 
 the one could have the leaft jealoufy of the other ; 
 for this would draw no lefs deep, than a denying the 
 divinity of both ; the omnifcience of him who enter- 
 tained fuch jealoufy, and the faithfulnefs of him who 
 was the objeft of it. Thus we find Chrift is faid to be 
 the Lamb fiain from the foundation of the world ; a- 
 mong other reafons for thefe ; bec^itfe it was certain 
 from the foundation of the world, yea, from eterni- 
 ty, that he would be flain in the fulnefs of time ; and 
 becaufe fome, from the firffc. age of the world to this 
 day, have been reaping the benefits of his death. 
 (2.) This opinion of the Papifts is contrary to exprefs 
 icripture declaration ; while we read of Enoch and 
 Elijah being taken to glory, and of Lazarus in Abra- 
 ham's bofom. (3.) It is contrary to our ftandards 
 founded upon the word, where we are taught that the 
 fouls of believers at their death do immediately pafs 
 into glory. And (4.) Were this comment of the Pa- 
 pifts good, the fum of John's doftrine, at leaft this 
 declaration of privilege, would have had a more pro- 
 per refpect to the dead, than the living to whom be 
 was preaching : So that thefe words have no fuch 
 meaning as the Papifts thus perverfely would put u- 
 pon them; but contain a declaration, that the gofpel 
 difpenfation was at hand, which is a (piritural and hea- 
 venly difpenfation, when compared with the old, from 
 which Chrift has freed us, by blotting cut the hand 
 writing of ordinances that was againft us, nailing it un- 
 to his crefs. Thus then we have the fecond thing no- 
 ticed in the verfe, viz. a declaration of privilege. 
 
 3*//y, We took notice of the connexion between 
 the exhortation to duty and the declaration of privi- 
 lege, in the particle fir, Repent ye for the kingdom of 
 
 heaven 
 
 
Upon Matthew iii. 2. 161 
 
 heaven is at hand. And thus you have the Baptift's 
 meaning ; for hitherto we have viewed the two parts 
 of the verfe feparately, but now we view them con- 
 joined. Their connection then ferves to fhew us how 
 far John's doftrine was from being legal ; for as 
 he points out duty, fo alfo privilege; and not only fo, 
 but he points out privilege primarily, or in the firft 
 place : How can this be, fay you? Does not John firft 
 fay, Repent ; and then adds, for the kingdom of hea- 
 ven is at hand? True ; but yet, that he holds forth 
 this privilege of the approach of the kingdom of hea- 
 ven, and that primarily, will appear from the nature of 
 language or ratiocination : fays he, Repent for the 
 kingdom of heaven is at hand ; and this is the fame 
 thing, as if he had faid, "The kingdom of heaven is at 
 hand; Therefore Repent ye* Let us take a view of 
 language in natural things for a proof of this : If one 
 fhould fay, I perceive objects around me, for it is 
 light ; is not the prefence of the light the firft thing 
 to be confidered, and that as the caufe of the other, 
 viz. our perceiving objefts around us ? Aga>in, Let 
 us take a view of fcripture language in fpiritual things 
 as a proof of this: fays the Pfalmift, Pfal. xxv. 1 1. 
 Pardon mine iniquity, for it is great : Was not the 
 greatnefs of the Pialmift's iniquity the firft thing pro- 
 pounded to confideration, as what evidenced his need 
 of pardon? So here, the Baptift indicates the privi- 
 lege of the approach of the kingdom of heaven, and 
 thereupon calls to duty. Arminians and other Legalifts 
 would have him, upon the matter, faying, repent ye 
 as your duty, and in this way the kingdom of heaveu 
 will approach as your privilege : But no fuch inter- 
 pretation will the words admit of : The privilege is 
 abfolutely and primarily propounded. Or we may 
 conceive John thus fpeakihg : Repent ; this is your 
 indifpenfible duty ; but if under a kindly fight of 
 yourfelves, you ihould be ready to fay, Alas, 1 can- 
 not repent ; I find my heart hard as a ftone : 1 not 
 only (would he fay) tell you your duty, but alfo, for 
 
 X your 
 
i6z LECTURE XIII. 
 
 your comfort, that here is grace at hand, without 
 which indeed you would never repent ; or fuitably 
 perform any duty. Here is quickning grace, heart 
 molifying grace at hand; a feafon of more plentiful 
 communication of grace approaches, than ever the 
 Old Teftamcnt-church was favoured with > for the 
 kingdom of heaven is at hand. 
 
 We fhould now proceed to the 3d verfe, but as 
 this would evidently encroach too far upon your time, 
 ihall conclude with the few follow ii>g obfervations. 
 
 1/?, That though man has loit power tc^obey, yet 
 God has not loft his^ power or title to command. 
 Hence John came faying, Repent. Duty is ours, and 
 and the power is the Lord's. This confideration is 
 neceffary to be kept in eye, as 3 mean of rightly un- 
 derftanding thefe places of fcripture where duty is re- 
 quired ; for inftance, the ten precepts 0$ the moral 
 law, what ufe do many, through blindnels, make of 
 thefe precepts and others included in them ? Why, they 
 infer, that certainly in a courfe of diligence they (hall 
 be able to perform the law for life, feeing God com- 
 mands ; or that he vrill accept of fmcerity though their 
 obedience be imperfect, which is dire&fy contrary to 
 the word, Curfed is every one that cpniimtfth not in alt 
 things written in the hook of the late to do than. And 
 he that keepeth the whole Ur:o^ and effendeth in one point? 
 is guilty of all. So that if you would have lift, man, 
 by the law, you muft continue in all things written 
 therein to do them ; ami fwppofie you could from this 
 moment forward, abflain from aU fin, and pvaftife 
 every duty, you come too late for this work ; as you 
 are already a fume? both by nature and practice. The 
 Lord's d'efign, then^ in requiring duty or propound- 
 ing the words of the law unto us, is juft to evidence, 
 that though we have foft power to obey, yet has not 
 he loft his title to command; it is to evidecce that he 
 would be juft in condemning the whole race of A- 
 dam on account of difobedieocc ; and fo it is to con- 
 cilice us of fin, aad difcovcr our abfolute need* of a 
 
 Saviour. 
 
Upon Matthew ill. 2. 163 
 
 Saviour, Accordingly when Paul got 9 right fight of 
 the law, did it quicken him to legal endeavours ? No, 
 he faw the vanity of expecting falvation by his own 
 obedience ; and hence fays Rom. vii. 9. / was alive 
 without the lazv once, but when the commandment came, 
 Jin revived, and I died. See alfo Phil.iii. 7, — 10. So 
 that all fuch as look upon themfelves as able to yield 
 obedience to the law, or who look upon legal pre- 
 cepts as defigned to ftir up to legal endeavour?, are 
 yet of legal hearts, legal in their exercifes, Itrangers 
 to evangelical obedience, or the way of taking the 
 law as a rule of life out of the hand of Chrift the Me- 
 diator. For 
 
 idly, The word of revelation is not merely of the 
 nature of commands and threatenings, but of promi- 
 ses and encouragements alfo. Were it only of the 
 nature of the firft of thefe, it would, or might be a 
 terrible word unto us indeed. But does the Lord 
 command ? He alfo (hews where our ftrength lies, 
 and the proper channel in which our obedience fhoirfd 
 run, as being not for but from life. So not only is 
 duty, but alfo privilege pointed forth in this verfe, 
 while John came faying, Repent ye, for the kingdom of 
 heaven is at hand. 
 
 idly, Faith goes before repentance in the order of 
 nature. True indeed, there is a legal repentance or 
 conviftion of fin that goes before faith ; that is, fav- 
 ing faith, for legal repentance does prefuppofe the 
 faith of the law. But no faving, no evangelical re- 
 pentance can there be, where no faving faith is. 
 The hearts of men are naturally as the adamant or 
 nether milftone ; broken they may be by the word of 
 the law before faith ; melted they cannot be, unlefs 
 by the ftill fmall voice of the gofpel reaching the heart. 
 It may be this conviction of fin by means of the law, 
 that is pointed unto in thefe places where repentance 
 feems to be fpoke of as before faith, as in Mark i. 15. 
 Repent and believe the gofpel : that is, believe the word 
 of the law as a mean of conviction, and believe the 
 X 2 ' word 
 
1 64 LECTURE XIIL 
 
 word of the gofpel as the mean of comfort ; and thus 
 take a view of both the malady and medicine. That 
 the faving grace of faith goes before the faving grace 
 of repentance is plain from thefe among many argu- 
 ments : 
 
 (i.) Repentance is as the tear which cannot be 
 without the eye : faith then is the eye, and repentance 
 the tear in it. 
 
 (2.) The tears of evangelical repentance are bitter- 
 fweet : they are forrowing, joyful tears, that is, in the 
 cxercife of repentance there is a mixture of forrow 
 and joy ; for, however fome may metaphyfically dif- 
 tinguifh, carp, and alledge that the exercife of joy 
 can never be an ingredient in repentance, yet certain 
 it is, that where the one is, there the other alfo will 
 be ; as when a gracious prince pardons a malefa&or, 
 the malefa&or gets fuch views of the grace of the 
 prince, and is fo overjoyed therewith, that he breaks 
 out in a flood of kindly tears of forrow, that he fhould 
 have offended fo good, fo gracious and kind a prince, 
 who deals thus with him. Thus in that excellent de- 
 finition of repentance unto life, that we have in the 
 87th queftion of our Shorter Catechifm, we find an 
 appre hen/ton of the mercy of Gcd in Chrifl included : — 
 " Repentance unto life is a faving grace, whereby a 
 * c '{inner out of a true ienfe of his fin, and appre- 
 cc henfion of the mercy of God in Chrift, doth with 
 tc grief and hatred of his fin, turn from it unto God 
 <6 w T ith full purpofe of, and endeavour after new obe- 
 4C dience." And 
 
 {3.) Not to multiply, this point is clear from fcrip- 
 ture, Zech. xii. io* And I will pour upon the boufe of 
 David, and upon the inhabitants of Jerufalem, the Spi- 
 rit of grace and offupplications, and they /hall look upon 
 me whom they have pierced, and they /hall ?nournfor hinu 
 It is not faid, they fhall mourn and look, or they dare 
 not look, till once they mourn; but They fhall look, 
 (and thus) they Jhall mourn. Ezek. xvi. 62, 63. And 
 \ will jftablifh my covenant with thee, and thou JJmlt 
 
 know 
 
Upon Matthew ill. 2J 165 
 
 know that I am the Lord ; that thou mayejl remember ', 
 and be confounded, and never open thy mouth any ?nore 9 
 becaufe of thy flame, when I am -pacified toward thee y 
 for all that thou haji done, faith the Lord. So alfo it 
 is plain from this verfe, on which we are infilling, 
 while privilege was primarily prefented by John to the 
 confideration of his hearers ; "The kingdom of heaven is 
 at hand 9 therefore repent : which we fhewed you is the 
 proper order of the verfe. 
 
 4thly, Obferve the difference between law and gof- 
 pel. Do you, in reading the word, meet with a com- 
 manding, 4 threatening, a condemning word ? be 
 fure that is law. Again, do you meet with a promif- 
 ing, a comforting, an encouraging word ? be fure 
 that is proper gofpel. So John laid, repent ; that was 
 law : but he alfo faid, the kingdom of heaven is at 
 hand ; that was gofpel. Hence the gofpel is good tid- 
 ings of great joy ; A faithful faying, and worthy of all 
 acceptation, that Chrijl came to fave finners, Ifa. Hi. 7. 
 How beautiful upon the mountains are the feet of him that 
 bringeth good tidings, that publijheth peace, that bringeth 
 good tidings of good, that publijheth f ah at ion, that faith 
 ttnto Zion, Thy God reigneth. 
 
 $thly, Obferve, What a right dividing of the word 
 of truth is, it is juft a fuitable mixture, or rather a 
 proper application of both law and gofpel. Not a 
 preaching the word of the law alone ; for then the 
 bearer is ready, either to toil all night and catch no- 
 thing, to toil at the oar of duties to no purpofe ; or 
 elfe perceiving the fruitlefnefs of his endeavours, is 
 ready to fink in defpair, faying, there is no hope ; nay, 
 but / have loved idols, and after them I will go. Nor 
 is it preaching the word of the gofpel alone, if fuch a 
 method of preaching be poffible ; for then the hearer 
 is ready to rejeft it, as feeing no need of it, till he 
 once be convinced of fin by the word of the law. A 
 right dividing of the word of truth then, is juft a hol- 
 ding forth (as it were) the malady in the one hand, 
 
 from 
 
i65 LECTURE XIII. 
 
 from the word of the law ; and the remedy in the o- 
 ther, from the word of the gofpel. So did John while 
 he came, faying, repent ye, for the kingdom of heaven is 
 at band. And 
 
 6thly, We may obferve, that we are more highly 
 privileged, than even John's hearers were. He could 
 only tell them, that the kingdom of heaven, the gofpel 
 difpenfation was at hand ; but now it is come. So 
 that we may fweetly fing, (as is our proper exercife 
 efpecially on a Sabbath-day,) Thou hajl afcended on 
 high, thou hajl led captivity captive, thou hajl received 
 gifts for men ; yea, for the rebellious alfo, that the Lord 
 Cod might dwell among ibsm, PfaL lxviii. 1 8. 
 
 LECTURE 
 
[ i6 7 ] 
 
 LECTURE XIV. 
 
 Matthew iii. 
 
 3 For this is he that was fpokra of by the prophet Efai* 
 as, faying, the voice of one crying in the wildernefs^ 
 prepare ye the way of the Lord, make his paths flraight. 
 
 4 And the fame John had his raiment of camels hair y 
 and a leathern girdle about his loyns ; and his meat 
 was locujls and wild honey. 
 
 5 Then went out to him Jerufalem and all Judea, and 
 all the region round about Jordan, 
 
 6 And ivere baptized of him in Jordan^ confejjlng thtir 
 fins. 
 
 WE are yet infifting upon the firft part of this 
 chapter, which according to the general di- 
 vifiott made of it, lies, between the beginning and 
 feventh verfe. In which part (you may remember) 
 we noticed four general things ; and we are yet in- 
 fifting upon the fecond of thefe* <viz. The fnm of 
 John's doctrine; to this we fpoke Iafl Lord's day, as 
 we have it pointed out verfe 2d. And as the fum oC 
 his doctrine may likewife be gathered from verfe $d. 
 \ (which we now come to) ; fo in it we have an evi- 
 dence of his authority for preaching foch dofirine ; 
 he wa& no impoitor ; but one propheiied of, as a 
 blefling to the church, long before he came. For— 
 This is he that -was fpoken of by the prophet Efaias, fay- 
 \ Jkq the voice of one crying in the wildernefs, prepare 
 Utf 'the way of the Lord make bis paths flraight. In this 
 gvevic then we have, (/?, An Old Tcftamcnt fcriptutie 
 
163 LECTURE XIV- 
 
 quoted : 2dly, The application of that fcripture unto 
 John. 
 
 i/?, An Old Teftament fcripture quoted, The voice 
 of one crying in the wilder nefs, prepare ye the way of 
 the Lord, and make fir aight his paths. We are infor- 
 med in this verfe that thefe words were fpoken 
 by Ifaiah, and accordingly we find them, Ifa. xl. 
 3. at leaft words ot the fame import and meaning, 
 though fomewhat different in expreffion : The voice of 
 him that cricth in the wildernefs, prepare ye the way of 
 the Lord , make flraight in the defart a high way for 
 our God. We fhall not ftand to difpute what was I- 
 faiah's immediate meaning in thefe words, or the im- 
 mediate mind of the Spirit by him : though it is not 
 improbable, they, and other parts of that chapter 
 might immediately point unto the deliverance of Ju- 
 dah from their Babylonifh captivity ; which captivity' 
 we find threatned in the chapter foregoing ; yet it is 
 very plain, that the 40th chap, doth alfo point unto the 
 coming of the Meffiah, and the promulgation of the 
 gofpel ; and particularly, that the 3d verfe of that 
 chapter, had a refpeft to John the Baptift. To re- 
 turn then, in the words (as we have them in this 3d 
 of Matthew) three things are noticeable: (i.j The 
 voice crying : (2.) The things cried, or the fum and 
 fubftance of the cry: and (3.) The place where this 
 cry was uttered. 
 
 (1.) The voice crying, or as you have it in the 
 words before us, The voice of cue crying, Thefe words 
 may be viewed two ways, 1. In the way of taking the 
 word voice, for the cry uttered, and the word, one 
 for the perlbn by whom it was immediately uttered ; 
 the voice of one crying, that is, John was that perfon, 
 whofe voice was heard crying in the wildernefs. Or 
 2. In the way of taking the word voic e, as pointing 
 to John, and the word one, as pointing to Chrift, 
 The voice of one, crying ; That is, Chrift is the great 
 Cryer, the chief Speaker, whofe voice John was : 
 This laft view of the words is abundantly fcripturaf; 
 \ . as 
 
Upon Matthew iii. 3, — 5. 169 
 
 as the treafure is put in earthen vefTels ; and as the 
 Lord's call to the children of men, even through ear- 
 then trumpets is, See that ye refufe not him that /peak- 
 eth to you from heaven. Yea, that this is the proper 
 meaning, appears from John i. 23. where we find the 
 Baptift gives this account of himfelf, I am the voice of 
 one crying in the wildernefs, make ftraight the way of 
 the Lord, as [aid the -prophet Efaias. He fays, not 1 am 
 that one whofe voice is lifted up in the wildernefs ; 
 but 1 am the voice of one, viz* of another than my 
 felf, in whofe name, and by whofe authority I fpeak. 
 
 (2.) We have the things cried, or the futfl and fub- 
 fiance of the cry, Prepare ye the way of the Lord, and 
 make his path ftraight. We only here notice that thefp 
 words feem to be fpoken in allufion to the journey- 
 ings of kings or great men. When they journey, 
 fome are lent before to clear the way, or to mend the 
 roads, if they be rough and inconvenient to travel in ; 
 and when they are about to enter a city, fome har- 
 bingers are dilpatched to give the city warning, that 
 they may make preparation, and welcome the comer. 
 Thus mimfters are ordered to cry, Prepare ye the 
 way of the lord ; That is, to (hew that it is the du- 
 ty of every gofpel hearer, to give Chrift a welcome 
 reception into the heart, to fay, Come in, thou bleffcd 
 of the Lord, why (landeft thou without. &vA thus, 
 John was ordered to cry. Prepare ye the way of the 
 Lord, make his paths ftraight ; that is, Chrift is come, 
 and is about publicly to (hew himfelf; therefore, ex- 
 peft him, receive him, welcome him, that there may 
 not be ground to fay, he came unto his own, and his 
 
 n received him not. This, and fuch fcriptures are 
 abufed by Arrninians and legalifts, who talk of 
 this and the otLer e of preparation that we our- 
 
 s muft make, of this and the other degree of hu- 
 imi.ation for fin that we muft have, cf this and the 
 ether good resolution we muft form, before Chrift 
 pay us a gracious or laving vifit. Such talk dot:, fad- 
 }y evidence ignorance of the gcfpel, ignorance both 
 
 Y of 
 
*7o LECTURE XIV. 
 
 of the myftery of iniquity in the heart, and the myf- 
 tery of grace in the word ; while it is the Lord's work 
 to prepare his own way ; while (as we told you laft 
 Sabbath) though duty be ours, the power is the 
 Lord's ; and while the great defign of fuch calls to 
 duty, is that we may perceive our own wretchednefs, 
 and be led to put the work in the Lord's hand* who 
 only can manage it, faying with Ephraim, Turn thou 
 rne and I /hall be turned, for thou art the Lord my God. 
 (3.) We have the place where this cry was uttered, 
 ,or where this voice was heard crying ; it was, In the 
 ivildernefs. This may be viewed either literally or 
 fpiritually : I. Literally ; it was in the wilclernefs of 
 Judah, or about the banks of Jordan, where John 
 did baptize, as you fee verfe ift of this chapter ; Or 
 2. Spiritually ; it was in a wildernefs-like church and 
 time, as being at a time when matters were gone in- 
 to fad confufion both in church and flate in the land 
 of Judea, (as we alfo hinted when fpeaking to the fea- 
 fon of John's appearing, ver. ift, particularly as this 
 feafon is pointed forth, Luke iii. 1, 2.) We leara 
 from many places of fcripture, that when Chrift ap- 
 peared, and fo likewife that in the time of his harbin- 
 ger John, both much corruption in principle and im- 
 morality in prathce did take place among the Jews, 
 for which you may at your leifure read our Lord's 
 fermon on the Mount, beginning with the 5th chap- 
 ter of Matthew. But 
 
 2dly> As thus we have an Old Teftament fcripture 
 quoted, fo the application of it to John, This is he that 
 ivas fpoken of by the prophet Jfaiah. Here John is poin- 
 ted out as with the finger, as a great evidence of the 
 appearance of the Mefliah, and approach of gofpel 
 days ; for as we find the fcripture, we have been 
 fpeakireg to, in the prophecy of lfaiah ; we 'likewife 
 find there promifes of the coming of Chrift, and of 
 the preaching of the gofpel among the Gentiles, clofe- 
 ly conne&ed therewith : Shall fuch a voice be heard 
 crying in the wildernefs ? What {hall follow there- 
 upon ? 
 
Upon Matthew iiL 3,— 6« 171 
 
 upon ? Why ? The Lord will take the work of pre- 
 paring his own way in hand, (fays Ifaiah) For every 
 valley jhall be exalted \ and every mountain and hill made 
 loiv 9 and the crooked fhall be made Jiraight, and rough 
 f laces plain. And the glory of the Lord [hall be revealed^ 
 and all fiefo fhall fee it together. Well, this is he that 
 was fpoken of as a voice crying in the wildernefs ; 
 and therefore (might it have been faid) fuch great 
 work and glorious days are hard at hand. It re- 
 mains dubious whether thefe words (This is he, &c) 
 be the words of the Evangelift concerning John, or 
 the words of John himfelf, and it is not very materi- 
 al which of the ways we view them. Mod commen- 
 tators feem to view them as the words of the Evan- 
 gelift concerning John. However, it is certain he al- 
 io did bear the like teftimony concerning himfelf as 
 in the forecited fcripture, John i. 23. 
 
 Before proceeding further, you may ohferve.the 
 following things from this verfe. 
 
 1/?, Minifters are criers. Cry aloud and fpare not. 
 We do not by this underftand, as if none were to be 
 regarded as gofpel minifters, but fuch as have a ftrong 
 voice and can cry aloud in their difcourfes ; but it 
 points out thefe things : 
 
 (1.) That minifters fhould look upon the hearers 
 of the gofpel as one man does upon another when he 
 finds it neeeffary to cry to him. There are particular- 
 ly two cafes in which crying is neceifary. 1. When 
 men are rufhing upon danger. If we fee one ready to 
 ftep over a precipice or into a pit, we are ready to 
 give a loud and fudden cry. Or 2, When one is 
 deaf, we find it neceifary to cry to him. Thus mi- 
 nifters ought not to flatter the hearers of the gofpel, 
 ordeal witUthem as (landing in no need of a phyfici- 
 an ; but as men who are naturally dead and deaf, and 
 rufhing upon the boiTes of God's buckler. 
 
 (2.) Minifters being criers, imports and points out 
 
 that good-will unto, and faithfulnefs in the work of 
 
 k the goipel that tbey ought to have. When cne fpeaks 
 
 Y z with 
 
i- L-E C T-U RE -XIV, 
 
 wijh conftraint, or fpeaks what he would rather -con- 
 ceal, it will readily be with as low a voice as be can ; 
 but if he cry, we conclude he has good will to publilh 
 the things he fpeaks of : And accordingly minifters 
 are called to feed the flock* taking. the overfght thereof 
 not by conflraint, but wittingly, not for Jilt by lucre, bat 
 of a ready mind. 
 
 (3.) Minifiers are cryers, importing that the g;of- 
 pel is no fecret, but fhould be preached to as many as 
 poffibie. So John did 1 '• not confine his preaching to 
 the few that were waiting for the confolation of ij* 
 rael, but fpread the gofpel among the multitude ; 
 for as Jerufalem and all Judea, and all the region 
 round about Jordan went out to the wildernefs unto 
 John, fo he was the voice of one crying among them, 
 prepare ye the 'way of the Lord make his paths ft raight* 
 Andefpecially in gofpel days or New Teftarnent times, 
 the gofpel is not to be kept fecret, as commifiion is 
 given to preach it to every creature, viz, of the ra- 
 tional kmd and human tribe, Qa ye, therefore^ and 
 teach all nations, Mattb, xxviii. 19. 
 
 idly, We may here obferve (as lad Sabbath) that 
 in a right dividing of the word of truth both law and 
 gofpel is preached. Thus (we find) both Ifaiah and 
 John were employed. Does Ifaiah fhew that the voice 
 Should cry, Prepare the way? It is added as a pro- 
 niife of the new-covenant, 'Ihe cfaoktd fbali be made 
 flraight and rough places plain. Does John fhew it 
 was the duty of his hearers to prepare the vuay ? He 
 alfo declares it to be the way of the Lord, viz. »he 
 Lord Chrift, who gives grace and glory and will with- 
 hold no good thing, Pfal. lxxxiv. i i. And fo 
 
 3<2?/}\ That Chriit jefus is the Lord. He is the 
 Lord Jehcvah, God equal with the Father, and ac- 
 cordingly we find him, in the Old Teftament, fre* 
 quently called Jehovah, He is Jehovah Tzidienu, the 
 Lord our righteonfnefs ; Jehovah Nijfi, the Lord our 
 banner ; Jehovah Rophi, the Lord our healer ; Jeho- 
 vah Shallow, the Lord that fendeth peace. He was 
 
 in 
 
Upon Matthew iii. 3;— ;5, • # 27$ 
 
 in the form of 'God r , and thought it no robbery to be equal 
 to God f and accordingly teftifies, / and my Father are 
 one : And as he is the Lord Jehovah, fo he is made 
 both Lord and Chrift : He is made Lord, as being 
 conftituted the head of the church, which is his fpi- 
 ritual, tree, and independent kingdom, Eph. i. 2^, 
 2 JV So as all luch (nominal) church officers as have 
 their holding of men, whether of Popes, Kings, or 
 Patrons, are plants that our heavenly Father hath not 
 planted ; and that ought not to be countenanced, fince 
 they are, (inftead of preparing the way of the Lord) 
 oppofinghitnin his office, as Zion's Lord and King, 
 
 4tbly, Minifters are only inftruments, trumpets, 
 voices, made ufe of by the Lord. John was the voice 
 of one % viz. of Chrift. So that every truth delivered, 
 though by men of like pailions with yourfelves, ought 
 to be received by you as the voice of God. See that 
 ye refufe not him that fpeaketh unto you from heaven* 
 We are far from faying, that minifters are infallible ; 
 there are fad evidences of the contrary at this day : 
 yea, we find that even the apoftles were not at all 
 times infallibly guided by thq Spirit, while Paul found 
 occafion to withftand Peter to the face, becaufe he 
 was to be blamed, Gal. ii. 1 1. And fo we are far from 
 faying, that every thing fpoken by a minifter ought 
 to be believed, becaufe he is a minifter that fays it ; 
 yea, or that any thing ought to be believed meerly 
 on this ground : and thus we call you to yield im- 
 plicit faith to no man ; but as we have an infallible 
 and fure word of prophecy, fearch the fcriptures, 
 and receive doctrines only as far as tb 
 thereon ; for in fo far only is it tha* 
 John) are the voice of one crying in i 
 pare ye the way of the Lord, mak 
 For 
 
 $tbly, Minifters ought to preac 
 be the great theme, the fum a 
 cry. Says the apoftle, We pre 
 your fervants for his fake. ' Ho 
 
174 ' i LECTURE XIV. 
 
 fter cf Chrift to fill his public appearances either from 
 pulpit or prefs with himfelf, vindicating his own hon- 
 our, and commending himfelf ; and yet much of this 
 takes place at this day : what pains are fome at to get 
 others to believe, that they are among the ancient and 
 the honourable, and to infinuate as if it were crimi- 
 nal to fpeak any thing againft their name or conduft ? 
 But how pleafant was John's difpofition and exercife, 
 while he was content to decreafe, provided Chrift 
 fhould increafe ; and while his great cry was about 
 him, Prepare ye the way of the Lord, and make his 
 paths fir aighi. And 
 
 6thly, In the various events that take place, we 
 fhould be concerned to perceive the accomplifhment 
 of fcripture. It is daily fulfilling, as it was in the 
 coming of John. For, this is he that was fpoken of by 
 the prophet 1/aiah, faying, the voice of one crying in the 
 wilderne/s, prepare ye the way of the Lord, make his 
 paths fir aight. 
 
 We now come to the 3d general thing noticed in 
 the firft part of the chapter, viz. The account we 
 have of John's manner of living. This we find, ver. 
 4th, The fame John had his raiment of came? s hair, and 
 a leathern girdle about his loins, and his meat was locujls 
 end wild honey. Where we have, ifl, An account of 
 his raiment ; idly, Of his food. 
 
 \fl, An account of his raiment, viz. 
 
 (1.) His garment or coat ; it was of camels hair: 
 Of this fort of hair they ufed in thofe days to make 
 coats, though they were* indeed coarfe j and fuch 
 
 or belt; it was of leather, he had a 
 'it his loins, or about the lower part 
 belts are yet ordinarily worn. 
 n fuch apparel ? 
 
 how far he was from the purfuit 
 
 e regarded fine clothing; which 
 
 d of and glory in, yet is a badge 
 
 John put up with coarfe cloth- 
 
 ing 
 
Upon Matthew iii. 3,— -6. 175 
 
 ing fit for keeping him warm, but unfit fcr being 
 proud of. 
 
 2. As John was a prophet, tho' more than a pro- 
 phet, in this fort of raiment he refembled the prophets, 
 who ordinarily did wear rough garments : and fo a- 
 mong the promifes of purging the land of falfe pro- 
 phets, we read, Zech. xiii. 4. Neither Jhall they wear 
 a rough garment to deceive: That is, the falfe prophets 
 formerly cloathed themfelves in^ rough garments, as 
 did the true ones ; and hence perfons were ready to 
 miftake them, and be deceived by them ; but (fays 
 the Lord) henceforth they fhall no more refemble the 
 true prophets ; for they (hall not any more wear a 
 rough garment to deceive. But John was a true pro- 
 phet, and hence he wears the rough garment, his rai~ 
 merit was of camel^s hair. And 
 
 3. Whereas it was prophefied of John, that he 
 fhould come in the fpirit and power of Elias, in this 
 external circumdance of his raiment he did refemble 
 Elias. That Elias or Elijah was thus apparelled ap- 
 pears from 2 Kings i. 8. The meffengers of Ahaziah 
 being by their mailer fent to enquire concerning his 
 recovery, at Baalzebub the God of Ekron, Elijah 
 me^ts them and tells them the Lord's mind : Upon 
 which, they return to their mafter, and tell him what 
 happened : he enquires, what fort of man he was 
 that met them ? fay they, he was a hairy man^ and 
 girt with a girdle of leather about his loins ; and he [aid* 
 it is Elijah the Tifhbite. Becaufe of his having fuch 
 a coat cr garment as John had, he is called a hairy 
 man ; and you fee he alfo had a leath 
 
 boutjiis loins. So much then for Jo' 
 
 icuy^ We have an account of his 
 is mentioned in two parts : His it 
 cuds. (2.) Wild honey. 
 
 (1.) Locufts There are forr 
 that the Locufts eaten by Jo 1 
 certain kind of fruit or herb c 
 leads any to this opinion 1 1 
 
i 7 6 LECTURE XIV. 
 
 ther think that the beafts called locufts would have 
 be£n poifonous. or elfe that they would have been 
 too doarfe food for John. If any fhould think they 
 v/ohld have been poifonous, both fcripture and hifto- 
 ry evidence the contrary. And if any think they 
 were too coarfe food for John ; that they were coarfe 
 food we grant ; but when we compare this with the 
 other circumftances in John's way of living, it needs 
 not leem ftrange. So that I can fee no reafon to quef- 
 tion it was the beafts called locufts that John did feed 
 upon, and not upon any herb or fruit of that name* 
 Thefe creatures called locufts are very pernicious in 
 countries where they abound, for deftroying the corns 
 when ripe* corrupting what they leave behind, with 
 their teeth and moifture ; and not only fo, but cor- 
 rupting the air, and raifing the peftilence by dying in 
 great numbers* "We need not ftand particularly to 
 defcribe them, as lately we in this land had been al- 
 moft too well acquainted with them ; and as it feetm 
 that however in other countries they differ in fiz* 3 , 
 yet not in fhape, from thofe few we had among us. 
 The Lord, at different times, made ufe of thefe crea- 
 tures as fcourges ; and accordingly we find them a- 
 mong the plagues of Egypt. But (hould you enquire 
 into my reafons for averting that it was the beafts 
 called locufts that John did eat, and not any herb or 
 kind of fruit of that name ; I premife, that as it is 
 not very material which of the two it was, fo I fhall 
 give you (though not in a dogmatical or pofitive way) 
 e reafons that incline me fo to think. I/?, I find 
 vord, which is here rendered locufts, 
 % at fignifies the beafts fo called ; and 
 e fame original word is ufed, Rev. 
 ne cut of the f moke lociijls upon the 
 *$ of the locujis were like unto bor- 
 achers and deftroyers of fouls 
 "le beafts called locufts, is eafy 
 of their pernicious nature, 
 mdgement where they are 
 fcntj 
 
Upon Matthew Hi. 3, — 5. 177 
 
 fent ; but how they fhould be compared to any herb 
 or fruit of this name, I cannot fo well account for. 
 idly^ As Judea did, upon the ead, border with Ara-< 
 bia, it is known that in that country, Qvjf s Arabia) 
 the beads called ioculh did, and do greatly abound. 
 3^/y, Approven hiftory informs us that the beafls cal- 
 fed locufts (eipecially thofe of the larger fize) were 
 eaten without any prejudice' to the eater. 4tfSfy 9 Se- 
 veral found commentators' are cf the mind that they 
 were the beafls called locufts that John did eat. And 
 Kthty, We find in fcripture that the beads called lo- 
 cufts not only might be eaten without any bodily harm, 
 to the eater; but alio were numbered among the clean 
 beads that might have been eaten under the law, with- 
 out ceremonial pollution, Lev. xi. 21, 22. let tkefe 
 may ye eat of every flying creeping thing. Even thefe of 
 them ye may eat : the locuji after his kind, and the bald 
 lociyi after his kind, and the beetle after his kind. But 
 not to (land any longer on this, we have 
 
 The 2d part of John's food, viz. Wild honey. This, 
 in a word, was a kind of honey that naturally diftil- 
 led out of trees, or was found among recks. Of this 
 kind of honey it was that Jonathan taded, for which 
 he had almoft loft his life, though he ..id not hear his 
 fathers prohibition, 1 Sam. xiv. 25, 26, 26. This 
 fort of honey feems alfo^to be pointed to in Deut. xxxii. 
 15. He made him ride on the high places of the earthy 
 that he might eat the incrcafe of the fields, and he made 
 him to fuck honey out of the rock, and oil out of the fin- 
 ty rotk* So much then of John's manner of living* 
 from which take this one obfervation. 
 
 That fuch as have religion, and the fuccefs of the 
 gofpel at heart, will be dead to the world, its vani- 
 ties and pleafures. That this was the cafe with John 
 appears-from his manner of living : he chofc not fine 
 cities to dwell in, but the ivilderjiefs. He choie not 
 fme clothing, but a coat of camels hair. Ke cbofe 
 I-Qt Ce>^ ; ' A: facet meats, but (*}*¥&*) locufts. We 
 Z do 
 
178 LECTURE XIV. 
 
 do not hereby mean as if it were the duty of every 
 one to follow fuch an abftra&ed and auftere way of 
 living as John did ; or as if it were the duty df any 
 to regard the foolilh conceit of a Popifh-monaftick-life* 
 There was no fuch thing as this even in John's cafe. 
 Many have a providential call to live in other forts of 
 places, and ufe other forts of food aud raiment than 
 John did. Even our Lord himfelf is faid to have 
 come eating and drinking ; that is, ufing fuch things, 
 as the land of Judea afforded, though moderately, yet 
 without refhi&ion to one kind of food. But though 
 we are not in providence called to fuch a manner of 
 Jiving as John ufed ; yet his manner of living may in- 
 form us, that it is the duty of us all to ufe this world 
 as not abufwg it ; to ufe it moderately ; minding that 
 our portion is not here, and fo to beware of pamper- 
 ing the flefli by gluttony, drunkennefs, or the like. 
 /(Jays the apollle) keep under my body, and bring it 
 in fubjeflion, left when I have preached the gofpel unto 
 ethers, 1 myfelf jhould be a caft away. But 
 
 We now come to the 4th general upon this firft 
 part of the chapter, viz. The account we have of 
 John's congregation, or thofe that countenanced his 
 miniftry, verfes 5th and 6th. Then went out to him 
 Jerufalem, and all Judea, and all the region round a- 
 bout Jordan, and were baptized of him in Jordan con* 
 f effing their fins. Where notice three things : \fl % 
 Thofe that went out to John : idly, The exercife of 
 his office among them ; And $dly 9 The character of 
 fuch as were baptized by him. 
 
 1/?, Thofe that went out to John, Jerufalem (that 
 is the inhabitants of Jerufalem) and all Judea, and all 
 the region round about. Jordan. We had occaiS#n to 
 mention this fcripture when fpeaking upon chapter ii. 
 3. When Herod the king heard the/e things, he was 
 troubled and all Jerufalem with him. We then men- 
 tioned it as an evidence, that the word (all) is 
 ibmetimes taken in -a limited fenfe y wherefore, wm 
 
 j a: 
 
Upon Matthew iU. 3, — 6. >79 
 
 are not here to underftan<3 it* as if -everyperfon, man, 
 woman.* and child had gone out after John, from Je- 
 rufalem, Judah, and the region round about Jordan. 
 Ifhe manner of expreffion here ufed only fignifies 
 that a very great number went out; fuch a number 
 that, upon a general furvey of them, one would have 
 been ready to conclude that the whole country was 
 cm foot. The 7th verfe of this chapter is an evidence 
 that the word, all, is here to be taken not in an 
 abiofute but limited fenfe. It is there faid, But when 
 he Jaw many of the Pharifees and S adduces come to his 
 baptiftiifr Had the expreflion been, when he faw the- 
 Pharifees and Sadduces who were many, come to his 
 baptifm ; this had been confident with their being 
 all there ; but as the words ly in the 7th verfe, they 
 neceflarily fuppofe that fome ftayed at home. But 
 
 zdfy 9 We have tbe exercife of John's office among 
 them, Hhey were baptized of him in Jordan. We had 
 occafion from verfe ift, to fpeak of the nature of 
 John's baptifm, and alfo of the place where he did 
 baptize; and therefore fhall not now refume-j but 
 proceed, 
 
 3^/y, To notice the chara&er of fuch as were bap* 
 tifed of .him ; they were fuch as confefed their fins. 
 This includes in it a profeflion of their faith ; fo that 
 thefe who were baptized by him dia profefs their faith 
 in Chrift and obedience to him, and confeffedthe need 
 they had of him as Tinners ; though, no doubt, mar 
 ny of them, like Simon Magus, did it deceitfully. The 
 Papifts do here ftcp in, thinking they have a fine 
 handle for auricular confeffion, that is, a particular 
 £onfeffion of fins to the prieft, not only fuch fins as 
 are openly fcandalous, but fuch alfo as are Tecret, 
 known only to God, 'and the perfon himfelf. Why, 
 fay they, fuch auricular confeffion fhould be made : , 
 for they that went out to John, were baptized of him 
 'in Jordan, conf effing fheirfrns. But that there was here 
 a confeffion of particular fins is denied; there was 
 
 )thir.§ but a general" acknowledgement of their be- 
 Z z ing 
 
i8a L E GfURE XIV. 
 
 ing (inners, by nature and pra&ice ; and fo of their 
 (landing in need of a Saviour : and that there was no 
 more than this, may appear, as from other arguments* 4 
 To from the greatnefs of the number that came to-? 
 John ; fo that, had the confeflions been particular (as 
 the Papids would have it) it behoved to have been a 
 very laborious tafk for John to receive them all ; yea, 
 not only fo, but it was quite impracticable. 
 
 We now haiien to a clofe by offering the following 
 obfervations from thefe verfes. 
 
 i/7, That perfons are naturally fond of new, things. 
 What led out fo many to John, no doubt the motive 
 with many of them was the fame of fuch a flrange man 
 and new fort of preacher. His fame fpread, and thea 
 went out to him Jerufalem and Judea. 
 
 idly<> When the Lord has a mind to catch fouls, 
 h$ can gather them about the gofpel net. He had a 
 mind to do good by the miniftry of John, and there- 
 fore he gathers multitudes about him. Then went out 
 to him Jerufalem and all Judea^ and all the region 
 round about Jordan. 
 
 $dly, They are unfit for receiving the feals of God's 
 covenant, who fee not their need of Chrift. Such as 
 are baptised of John confefjed their fins. Yet 
 
 4th!y> Minifters are warranted to admit fuch to the 
 feals of the new covenant as profefs their faith in 
 Chrift and have a fuitable praftice (or a practice not 
 fcandalous). Thus, though no doubt many of thofe 
 that went to John were rotten-hearted hypocrites, 
 yet, as they made a credible profetfion, they were 
 admitted by John. They were baptized of him in Jor* 
 dan, con/effing their Jim. When the man was found 
 without the wedding-garment, the quelVion was not 
 put to the fervants, Why allowed ye him to come in 
 not having the wedding garment ? but to himfelf, 
 friend^ how came/i thou in hither not having the wed* 
 ding garment. ? Wherefore mind, Sirs, it is eafy de« 
 ceiving rninifters ; the main wojk, m fuch cafes, is 
 
 between 
 
Upon Matthew nn 3,— 5* t2i 
 
 between God and your own fouls ; for it is his pre* 
 rogative to underftand heart fecrets ; he fearcheth Je- 
 rufalemas with lighted candles ; and the fire /hall try~ 
 every man's work of what fort it is : Therefore, O be 
 concerned to build on the true, the only fure founda. 
 tion, Chrift. And then however rains come, and 
 winds blow, your houfe will ftand ; becaufe it is 
 founded upon that rock, againft which the gates of 
 hell can never prevail. Thus faith the Lord God, Behold 
 I lay in Zion for a foundation, a (lone, a tried flone, a 
 frecious corner flone, a fure foundation ; he thai belkv 
 ttkfhall not make hafie, Ifa. xxviii, l6» 
 
 LECTURE 
 
[ ~*fc 1 
 
 LECTURE XV. 
 
 ■ 
 
 Matthew iii. 7. 
 
 Bui when he Jaw many of the Pharifees and Saddu* 
 ces cgme to his baptifm, &c. 
 
 THR.EE general parts were noticed in this chap- 
 ter; and having nowfpoken to the firft of them, 
 we come to the fecond, viz. The account we have 
 of John's preaching unto, and baptizing of, certain 
 Pharifees an4 Sadduces that came onto him profeffing 
 their faith, from verfe 7th to verfe 13th. The 
 general contents of thefe verfes then are, a Sermon 
 preached by John ; concerning which you may no- 
 tice thefe two things : 1/?, The occafion of the fcr- 
 irion, in the firft claufe of verfe 7th. 2d!y 9 The fer- 
 mon itfelf, in the remaining verfes, to the 13th. And 
 concerning the fermon itfelf you may notice thefe 
 things : iy?, The introduction to it, in the remaining 
 part of verfe 7th, generation of vipers, &c. And idly, 
 The inftructions in it, in the remaining verfes. Con- 
 cerning which you may obferve, that we have, 
 (1.) A hortatory pare, ver. 8. Bring forth therefore 
 fruits meet for repenttince. (2.) A dehortarory part, 
 ver. 9. And think not to fay -within ycur/elvss we have 
 Abraham to our father ', &c. (3. A minztory part, or 
 a folemn warning of danger, ver. 10. And now afo 
 the ax is laid unto the root of the trees, &c. And (4.) 
 A doctrinal part verfe n, 12. / indeed baptize you 
 with water, &c. 
 
 We retprn then to the firft of all thefe general 
 things, viz. The occafion of tins fermon preached by 
 
 John 
 
 / 
 
Upon Matthew iii, 7.' l8j 
 
 John which we find in the fird claufe of verfe yt\r, 
 and this is all we fhall particularly fpeak to at the time. 
 But when he faw many oj the Pharifees and Sadduces 
 come to his baptifm, hejaidunto ihem, &c. In which words 
 you have thefe three things, (1.) The Perfons to 
 whom this fermon was preached, viz, Pharifees and 
 Sadduces. (2.) Their errand to John, or the pro- 
 feiiion they made, "They came to his baptifm. And (3.) 
 John's difcerning of this, he faw, and perceived their 
 defign of admiffion. 
 
 (1.) Then we have the perfons to whom this fer- 
 mon was preached, viz. The Pharifees and Saddu- 
 ces. You find this fermon is alfo recorded Luke iii. 
 7. Then [aid he to the multitude that came forth to bt 
 baptized of him, generation of vipers. What in 
 Matthew is faid to have been fpoken to the Phara- 
 fees and Sadduces 5 in Luke is faid to have been fpo- 
 ken to the multitude; but the reafon of this variation 
 in expreflion may be taken up in one or other of the 
 following things: (1.) Thefe words in Luke may 
 point out, that as corruption at that time was general, 
 John had occafion to preach in fuch a drain not only 
 to the Pharifees and Sadduces, but to others alfo, e- 
 ven to the whole multitude of his hearers. (2.) Thefe 
 two expreffions in Matthew and Luke compared may 
 point out, that, though he had occafion to preach in 
 this (train to the whole multitude, yet his (harped re- 
 proofs were directed to the Pharifees and Sadduces. 
 Or (3.) They may point out the greatnefs of the num- 
 ber of Pharifees and Sadduces that came to the bap- 
 tifm, that they were even fo great a number as by 
 themfelves to form a multitude. And fo (4.) They 
 may thus point out, how prevalent thefe fe&s were 
 at that time, even fo prevalent, that we may conceive 
 the bulk or majority of John's hearers confided of 
 them. The perfons then, to whom this fermon was 
 preached were the Pharifees and Sadduces. And as 
 we find thefe feds fo often mentioned in the New Tef- 
 jttiamentj and particularly as we' hair* - fuch freaucnt 
 
 "-' tion 
 
184 LECTURE XV. 
 
 mention of them in this gofpel according to Matthew, 
 and efpecially as this is the firfl time we have heard 
 of them fince entering on this courfe of lefturing, we 
 fhall give you fome hints at their principles and way. 
 
 As matters were at this time gone into great con* 
 fufion ia the Jewifh church, this did greatly appear 
 from the number of feds, or different parties among 
 them. Of thefe various fefts we {hall mention three 
 principal ones, luxr. \Ji, The Effenes. idly, The Pha- 
 rifees. ^dly, The Sadducees. 
 
 iy?, Concerning the Effenes, hiftofy informs us, 
 that they were a very drift fet among the Jews. A 
 few of their principles and praftices are as follow : 
 They drunk nothing but water, they were much de- 
 nied to pleafure ; particularly, one fort of them, or 
 fome among them did altogether difallow of marriage : 
 And though others allowea of it, yet it was under 
 certain conditions or in certain circumftances only, 
 which we fhall not here (land to relate. They ordi- 
 narily wore white garments. They allowed of no 
 oaths. They facrificed or offered in oblation only 
 inanimate things. Some of them were called Prac- 
 ticks, and fome Theoretich : the Prafticks lived in 
 cities and public places, and diligently applied them- 
 felves to their fecular bufinefs, abhoring idlenefs and 
 ihunning eafe. The Theoreticks again lived in the 
 country and retired places, and gave themfelves much 
 to meditation. But not to infift further on this, 
 
 idly* The fecond feft mentioned, which is the firfl 
 mentioned in the words of cur lecture, are the Phari- 
 fees. Thefe too, were a very ftrift left among the 
 Jews ; they fafted often, particularly, on the fecond 
 and fifth days of the week ; they went Co great lengths 
 in external mortification that very extravagant things 
 are reported of them ; fuch as, that they fixed thorns 
 to the bottom of their garments, in-order to chaftile, 
 and be uneafy to them in walking ; and that they 
 flept upon boards covered over with fmall flint (tones 
 to prevent their cafe* The Pbarifees xiqt only ob 
 
 ferve 
 
 * 
 
Upon Matthew in. 7. 18^ 
 
 obferved the facrifices enjoined in the law, but did 
 voluntarly, or rather fmfully, add many more unto 
 them. They dreadfully corrupted the ordinances of 
 God by their traditions. Hence our Lord fays con- 
 cerning them, Full well do ye make void the command- 
 ment of God by you traditions, and in vain do ye wor* 
 /hip me, teaching for doctrines the commandments of men. 
 In a word, they aftecced great Angularity, wanted 
 much to be leaders, and highly efteemed the praife 
 of men. We have them frequently defcribed, Matthv 
 xxiii. where we find feveral woes denounced againft 
 them : what is there faid of them, we mud leave at 
 this time to your private meditation, only fhall take 
 notice of the 5th verle of that chapter, But all their 
 works they do to be feen of men : they make broad their 
 -phylacteries, and enlarge thg borders of their garments. 
 Thefe phylafteries were certain rolis of parchment 
 upon which feme words of the divine law were written; 
 and thefe they wore upon their fore heads, upon their 
 wriffs, and the borders of their garments ; and the 
 practice was founded upon Expd. xiii. 9, 16. And it 
 fimll be for ajign unto thee upon thine hand, and for a 
 memorial between thine eyes, that the Lord's lazu may 
 be in thy mouth, for with a ftrong hand hath the Lord 
 brought thee out of Egypt, And it fhall be for a token 
 upon thine hand, and for frontlets between thine eyes ; 
 for by Jhength of hand the Lord brought us forth out of 
 Egypt. Num. xv. 38, 39. Speak unto the children of 
 Ijrael, and bid them that they make them fringes, in the ^ 
 borders of their garments throughout their generations., 
 and that they put upon the fringe of the borders a rib- 
 band of blue, and it fhall be unto you for a fringe, that 
 ye may look upon it, and remember all the commandments 
 of the Lord, and do them, and that ye feek not after 
 your own heart, and your own eyes, after which ye it- 
 fed to go a whoring. Well, thefe phylacteries 1 
 Pharifees made broader than the other Jews, that 
 their regard unto the Lord's law might feem the 
 .greater* The Jewiih Talmud mentions about 
 
 A a 
 
jS6 LECTURE XV. 
 
 forts of Pharifees,. claifed according to their different ex- 
 ercifes and way of behaving : Such as, The Immoveable* 
 becaufe they affe&ed to fit as Itatues, and give them- 
 felves to meditation ; The blind^ becaufe they com- 
 monly walked with their eyes fliut, and feemed to be 
 mufing. But we fhall not take up your time with 
 thefe things, not only becaufe what has been faid may 
 be a fufficient hint at this time ; but alfo in regard 
 there are many things in the Talmud that defer ve no 
 credit. Wherefore we proceed to mention, 
 
 $dly 9 The Sadduces. Thefe were another, and a 
 very different fe£t among the Jews. They rejected 
 the traditions of the Pharifees, and greatly abhorred 
 them. It is faid, that they took their rife and name 
 from one Sadock ; that Sadock's mailer had taught, 
 that God is to be ferved from fear of %puni(hment or 
 hope of reward; which no doubt was a found pofition, 
 and is juft one of the points that have been matter of 
 controverfy in this land of late years*. Surely the 
 fuitably exercifed believer will not have the difpofiti- 
 on of a fervant or Have, but of a fon, having fome 
 experience of the conftraining power of the love of 
 Chrilt, influencing him to holy obedience. How- 
 ever, this found pofition (it feems) came to be fadly 
 abufed by Sadock and his followers, which every di- 
 vine truth is liable to from the corruptions of men : 
 £ven Chrift himfelf is a (tone of (tumbling and a rock 
 of offence : Church hiftory informs us of many fuch 
 perverfions of found principles, you may at the time 
 take this one ; it is generally thought the Nicolaitans 
 mentioned and teftified againft in Rev. ii. 15. did 
 fpring from a perverfion of fome of the found layings, 
 of Nicolas the profelyte of Antioch one of the firft 
 feven deacons, Acts vi. 5. In like manner, then, the 
 Sadduces did hold very pernicious principles, parti- 
 cularly thefe ; That the law of God is to be regarded 
 
 only 
 
 * Alluding to the controverfy in the church of Scotland concern- 
 ing fome points of do&rine contained xa a little treatiic unities*. 
 !* The Marrow of Modern Diviaitj^'*. 
 
Upon Matthew iii. f. 187 
 
 only in order to obtain temporal good things : That 
 there are no rewards or p.unifhments after death* ; that 
 the foul is equally mortal with the body ; and fo that 
 there is no refurre&ion, yea, nor angel nor Spirit. 
 Hence we find how our Lord teftifies againfl: them, 
 when they came tempting him with regard to the re- 
 furreftion ; and fuppofing or afferting the cafe of a 
 woman that had feven hufbands, and yet died with- 
 out children ; and afklng, whofe wife flue fhould be 
 in the refurre&ion ? Says our Lord, Te do err, not 
 knowing the fcriptures and the power of God ; for in tbb 
 refurreclion they neither marry, nor are given in mar- 
 riage ', but are as the ange/s of God in heaven, Matth. 
 *xii. 29, 30. The principles of the Sadduces, as alio 
 the difference between them and the Pharifees may be 
 Learned from A£h xxiii. 8. For the Sadduces fay, that 
 there is no refurreftion, neither angel nor Spirit, but the 
 Pharifees emfefs both. Thus then you fee what fort 
 of perfons this fermon preached by John was directed 
 wnto ; it was unto the Pharifees and Sadduces. But, 
 
 (2.) We have their errand to John, or the profef- 
 fion they made. They came, not only to fee and 
 hear, but to be baptized; and thus profeifed their 
 faith in Chrift. Many of the Pharifees and Sadduces 
 came to his bapiifn. And 
 
 (3.) We noticed John's perceiving of this, he faw 
 them, and difcerned their defign of being admitted. 
 Confidering then what fort of perfons they were, no 
 wonder that John did both wonder to fee them, and 
 fufpect their integrity as we may learn he did, from the 
 Tubfequent part of the verfe, generation cf 'vipers , 
 who hath warned you to flee from the wrath to come. 
 Having fpoken unto the occafion of John's fermon, 
 we fhould now come to the fermon itfelf ; but as we 
 incline not to weary you, {hall conclude this excrcife 
 Vuli the following obfervations. 
 
 1/?, You may obferve, how weak and empty, yea, 
 
 and wicked, the arguments againfl Secefllon from 
 
 fehe Judicatories of the eRabiifhed church are, that 
 
 A a a are 
 
188 LECTURE .XVv 
 
 are drawn from the conduft of the Pharifees, We 
 have given you fome account of the Pharifees; but 
 what improvement is by fome made of fuch accounts, 
 not only in private, but alfo from pulpit and prefs ? 
 we find them ufed as bulwarks again ft conviftion by 
 a Laodicean generation ; and the arguments ufed by 
 them are of two forts : i/?, In a way of comparing 
 the cfpoufers of a teftimony to the Pharifees : And 
 ldly 9 In a way of comparing the perfons teftified a- 
 gainft, or withdrawn from to the Pharifees. Very 
 contrary like methods indeed, yet both aiming at the 
 fame end of fuppreffing a teftimony. 
 
 i. Then I fay, Arguments are ufed in a way of 
 comparing the efpoufers of a teftimony, or thofe who 
 have ftated a feceiTion from the prefent judicatories of 
 the eftablifhed church to the Pharifees. 
 
 Why (fay they) (i.) Such as have made a fecef- 
 fion, may fitly be called Pharifees ; the word Phari- 
 fee fignifies one that feparates ; Separatifts then may 
 well be called Pharifees, In anfwer to this cavil, which 
 is good for nothing but blinding or hardening the ig- 
 norant, it may be obferyed, iji, Such accufers fhould 
 remember, that as there are fin-ful, fo aifo lawful fe- 
 parations : as there are feparations that have Satan for 
 their author, fo alfo feparations that have the Spirit 
 of God for their author : And this we muft hold, 
 while we find fuch words in our Bibles as thefe, Touch 
 not, tajie not, handle not. Ceafe, my fon y from hearing 
 the injlrudlon that caufes to err from the words of know* 
 (edge. I came not to fend peace on the earthy hut a fword* 
 So that the queftipn is entire, whether this our fepa- 
 ration be a finful or a lawful one 5 for fuch as are a- 
 gainft feparations absolutely, dp, beyond all peradven- 
 ture, contradift their Bibles, yea and alfo the diftates 
 of nature's light, idly, Such perfons fhould remem- 
 ber that every member of the eftablifhed church of 
 Scotland, are profeffed Seceders as well as we. They 
 profefs to be feceders from the Anti-chriftian church 
 of Rome, and the fuperftitious church of England, 
 Let us fee then by what arguments they will vindi- 
 cate 
 
Upon Matthew iii. 7. 189 
 
 catc themfelves from being Pharifces in this matter ; 
 and by the fame fort of arguments (hall we be vindi- 
 cated in our feceffion from them. Was their ieceffioa 
 from Rome, well founded ? So is our fecefnon both 
 from Rome and them. Was their feceffion from Rome, 
 on account of grofs defection from primative purity I 
 So is our feceffion both from Rome and them. Thus 
 then the name (Pharifee) makes nothing for them. 
 
 But (fay they) (2.) The difpofition of feceders is 
 the fame with the difpofition of the Pharifees ; the 
 Pharifces did ail from pride and oftentation, and fo . 
 do they. Jnfwer, Who gave fuch bold accufers 
 God's prerogative of heart judging? Who opened 
 the cabinet of the hearts of men to let them fee into 
 them ? while there are no external, plain and undeni- 
 able evidences of pride and oftentation, it is a daring 
 attempt to judge our brother, as the Lord only un- 
 derftandeth heart fecrets, and as he will not in this 
 matter give his glory to another, nor his praile to 
 graven images. 
 
 But (fay they) (3.) We judge by external things, 
 for the whole condud: and language of feceders is, 
 Stand by^ for I am holier than thou. Now, let us en- 
 quire what the ground of this charge is. Why, juft 
 becaufe the corruptions and defe&ions of this church 
 and land are teftified againfl: ; and what is this to the 
 purpofe ? What does this to prove Pharifaifm ? for 
 (1.) We hope, fuch accufers will not be fo barefaced 
 as to refufe that perfonal holinefs and public reformat 
 tion ought to be our ftudy. Were this refuted, h6 
 mult indeed be the beft man who is fartheft from ho- 
 linefs, and can with the moft quiet confcience ridicule 
 every thing facred and ferious ; and every body muft 
 be Pharifees and hypocrites, except himlelf; which is 
 indeed the common talk of fuch as are grofly profane* 
 (2.) Will fuch accufers dare to fay that either Phari- 
 fees or others were ever condemned for too much or 
 too ftri& adherence to the Lord's law ? this, fure, 
 were blafjphemoys. And (3.) Is it no£ evident that 
 
 the 
 
i$t 
 
 LECTURE XV. 
 
 the holinefs, or ftri£tnefs of the Pharifees was of hu- 
 man contrivance; and that this was what rendered 
 their practice fo culpable, as being the obfervance of 
 & number of rites and ceremonies that the Lord's law 
 did never warrant, In vain do ye ivorfbip me y teaching 
 for doftrines the commandments of men. Whereas fuch 
 as are teftifying againft the defections of the day, arc 
 keeping by Prefbyterian principles, and our reforma- 
 tion ftandards founded on the word of God. The di- 
 vine right of Prefhytery, a truth buried by the Judica- 
 tories of cur eftablifhed church, is one of thefe things 
 teftified for by witneffing courts ; is this a new princi- 
 ple, or a tradition of men ? The intrinfick power of 
 the church, as being Chrift's, fpriritual, free and in- 
 dependent kingdom, is another buried truth teftified 
 for by witneffing courts; is this a new principle or tra- 
 dition of men ? The binding obligation of our Cove- 
 nants National and Solemn League, which covenants 
 have been finfuily and fhamefully broken, burnt, and 
 buried in thefe lands, is another truth teftified for by 
 witneffing courts ; is this a new principle or a tradi- 
 tion of men ? The right and title the Lord's heritage 
 have to elect their own paftors, a truth awfully and 
 openly contradicted by the eftablifhed church, is an- 
 other of thefe truths teftified for by witneffing courts ; 
 is this a new principle or tradition of men ? And ma- 
 ny fuch might be mentioned ; Are thefe and fuch like, 
 then, any evidence of conformity to the principles or 
 pra£tices of the Pharifees ? Surely no, and none will 
 or can efteern them fuch, unlefs thofe who, either be- 
 ing enemies to godlincfs, would be content that reli- 
 gion were quite obliterated, and licentioufnefs uni- 
 verfally introduced ; or fuch as are declared enemies to 
 our beautiful Prefoyterian conftitution,(Imean not the 
 Revolution fettlement of religion) or fuch as are aw- 
 fully blinded with prejudice againft a teftimony ; or 
 fuch as are grofly ignorant, and cannot diftinguifh be- 
 tween a Pharifaical faying, Stand by, for I am holier 
 than thou, and a humble minting' at alking for the 
 
 good 
 
Upon Matthew Hi. 7. 191 
 
 good old ways, going out by the footfteps of the 
 flock, earneftly contending for the faith, and being 
 valiant for the truth upon the earth. Wc are not here* 
 by vindicating men ; there may be much pride and 
 oftentation among thofe who profefs the Lord's way j 
 and every one of us who bear the name of witneffes, 
 has need to fearch and try our ways, left this be our 
 cafe ; but we are vindicating the caufe, and certainly 
 he mud be blind who perceives not a difference be- 
 tween a good caufe, and the mifcarriages of thofe e- 
 fpoufing it ; and he mud be no lefs malicious who 
 fees the difference, and yet blends them, either in 
 word or in writing, as if they were infeparaWe ; that 
 is, as if mifcarriages difcerned, immediately proved 
 the caufe efpoufed to be bad. A man is called to 
 pray ; a man may be Pharifaical and hypocritical in 
 his prayer ; am I, therefore, to conclude that all 
 praying perfons are fo ; or that prayer itfelf is any 
 part of Pharifaifm ; this were dreadful. Even fo, 
 fay I, as to the Lord's testimony prefently on the field, 
 among the hands of witneffing courts : A man is cal- 
 led to efpoufe this teftimony ; a man may be Phari- 
 faical and hypocritical in efpoufing it ; am I therefore 
 to conclude, that teftimony-bearing for the truths of 
 Chrifl: is any part of Pharifaifm ? How grofs, how 
 fhocking would fuch an inference be. Thus then it 
 may appear, that no argument againft our feceffioa 
 from the prefent judicatories of the eftablifhed church, 
 can fuccefsfully be drawn from the name, principles^ 
 or practices of the Pharifees ; however fome may be 
 found fo wicked and cunning as to attempt it, and 
 others as ignorant and credulous as to believe them. 
 But 
 
 2. We told you, arguments againft our feceffioa 
 are formed in the way of comparing the perfons tefti- 
 fied againft or withdrawn from, to the Pharifees. 
 Why, fay fome, we fhall grant you there are many 
 evils in the church of Scotland at this day; yea, we 
 I fliali fuppofo them to be as corrupt as the Scribes and 
 
 Pharifees ' 
 
ig* LECTURE XV. 
 
 Pharifees were ; yet a feceffion even from them was 
 not allowed; yea, our Lord enjoined communion 
 with them, Matth. xxii'u 2, 3. The Scribes and the 
 Pharifees fit in Mofes feat, all therefore whatfoever they 
 bid you obferve, that obferve and do, but do not ye after 
 their works, for they fay and do not. Here then (think 
 they) is a ftrong argument againft feceffion ; but in* 
 deed it is no argument at all ; and for evidencing 
 this, we fhall give you what has been the mind of very 
 eminent divines upon this place. 
 
 (1.) Some have hinted, that the words in the 3d 
 verfe above cited, might have been tranflated indica- 
 tively ; and fo might be viewed as containing, 1/?, A 
 charge laid by our Lord againft his hearers, All ther£ 
 fore, they bid you obferve, ye do obferve. And 2 dly, A 
 caution and dire&ion for the future, Do not ye after 
 their works* And fo fhould this view of the verfe be 
 admitted of, it would contain a reproof for counte- 
 nancing them too much, rather than any injun&ioa 
 to countenance them for the future. But 
 
 (2.) Taking the words as they ly in our tranilation, 
 they bear no fuch inference as adverfaries wouid thus 
 draw from them : for, 1/?, Here was no diredion to 
 keep religious communion with the Scribes and Pha- 
 rifees, or elfe we fhould meet with evident contradic- 
 tions in fcripture. How would it have been confident 
 for our Lord to denounce fo many woes againft the 
 Scribes and Pharifees ; and yet to call his difciples to 
 religious communion with them ; yea, to call his dif- 
 ciples to beware of their do£lrine, and yet to fubmit 
 to it? Allow yourfelves deliberately to compare thefe 
 two places, viz. Matth. xxiii. 3. and Matth. xvi. 6,— - 
 13. we only here mention verfe 12th, Then under- 
 ft&od they how that he bade them not beware of the leaven of 
 bread, but of the do6lrine of the Pharifees and Sadducees ; 
 and you will eafily fee this would be a contradiction 
 in terms, were it religious communion, or ecclefiaf- 
 tic inftru&ion that were meant in both places. And 
 ?dly> As the Scribes -and Pharifees were ecclefiaftic 
 
 teachers 
 
Upon Matthew ih\ y m .ig + 
 
 teachers, fo likewife were they. civil rulers; and as 
 fuch it is that they are here fpoken of j and hence 
 they are not faid to fit in the feat of Aaron, the prieft, 
 but' in Mofes his feat, viz. as he was king in Jefhu- 
 run. In as far then as they were civil rulers, and 
 had an executive power of the judicial law, given by 
 the Lord to Moles, they were to be fubmitted unto, 
 and not in religious matters, or as ecclefiaftical officers. 
 So that here indeed, we have a ftrong argument a- 
 gainft thofe who difown the prefent civil magiflrate ; 
 but no argument againft feceiiion from a corrupt 
 . church. 
 
 If it fhould be alledged, that Zachariah, Anna, &c. 
 yea and our Lord himfelf reibrted to the temple, 
 where the Scribes and Pharifees taught even in an ec- 
 clefiaftical capacity, and fhould it from hence be in- 
 ferred, that therefore they held religious communion 
 with them; the confequence will not hold ; -.as during 
 the Old Teltament difpenfation the temple of Jerufa- 
 lem was the place where men were called to worfhip, 
 (fo as corrupt perfons being there, was not enough 
 to drive the godly to a courfe contrary to the divine 
 precept) but now~the worfhip of God is not thus con- 
 fined, as you fee in John iv. from verfe i 9th and down* 
 ward. So much then on the fir ft observation, vip. 
 The weaknefs and emptinefs, or wickedwefs of argu- 
 ments againft fecefiion from the prefent judicatories 
 of the eiUblifhed church, drawn from the conduct of 
 the Pharifees. 
 
 2~dtji The gofpel ought to be preached to promif- 
 cuous multitudes. Hence we may fee the fin of con- 
 fining it to believers. The fcrvams of Chrift are cal* 
 led to Preach the gofpel to every creature^ to go and 
 teach all nations , Matth. xxviii 19. The gofpel is to 
 be preached to finners, to different forts of finners, 
 to the greateft of finners. So John, When he jaw 
 many of the Pharifees and ^adduces come to his baptifm^, 
 faid unto them ; he preached the gofpel to them. la 
 like manner, then, are we warranted to fpread the 
 B b gofpel 
 
II 
 
 i 9 4 LECTURE XV. 
 
 gofpcl net among you all, crying, The Spirit and the 
 Brtdefay, come ; and let him that heat eth fay come ; and 
 let him that is athirft come ; and whofoever will, let him 
 come , and take the water of life freely, Rev. xxii. 17. • 
 
 yily, Though the gofpel is to be preached to fin* 
 ners promifcuoufly, yet in a fuitablenefs to their dif- 
 ferent cafes. So John not only preaches to the whole 
 multitude, but particularly had the cafe of the Pha* 
 rifees and Sadducees in his eye. When he faw many of 
 the Pharifees and Sadduces come to his baptifm, he faii 
 unto them. And 
 
 4thly, When perfons who reafonably may be charg- 
 ed with immorality, or fufpected of hypocrify, make 
 application for fealing ordinances, they ought fo much 
 the more clofely to be dealt with. John dealt fo much 
 the more clofely with the Pharifees and Sadducees, 
 that they came to his baptifm. When be faw them, he 
 [aid unto them. And as this is the duty of minifters, 
 fo it is a loud call to gofpel-hearers to be much in felf- 
 examination ; for a mere profeffion will be of no a- 
 vail, if you only be as whited fepulchres, beautiful 
 without, and within full of corruption ; for, Except 
 your righteonfnefs, exceed the right e on fnefs of the Scribe* 
 and Pharifees i you can in no cafe enter into the kindom 
 cf heaven, Mattti. v. 20. The righteoufnefs that on- 
 ly can ftand you in ftead is the righteoufnefs of God, 
 the righteoufnefs of our Lord Jefus Chrift, imputed 
 unto yon, and received by you in a way of believing ; 
 and therefore, we conclude with the comprehenfive 
 exhortation which you have Rom. xiii. 14. Put ye on 
 the Lord Jefus Chrifl, and make no provifion for the 
 fiefb to fulfil the lufls thereof 
 
 LECTURE 
 
[ m 1 
 
 LECTURE XVI. 
 
 Matthew Hi. 7. 
 
 — — He faid unto them, generation of vipers, who 
 bath warned you to fee from the wrath to come? 
 
 WE are now infifting on the fecond general 
 part of this chapter, where (we told you) 
 kure have a fermon preached by John to the Pharifees 
 land Sadducees concerning which we noticed thefe 
 things: 1/?, The occafion of the fermon, firft claufe 
 pf verfe 7 th, But when he Jaw many of the Pharifees 
 ind Sadducees come to his baptifm, he [aid unto them. 
 Thefe words we fpoke to lad Lord's day, and come, 
 %dly, To the fermon itfelf, concerning which we no- 
 ticed, (1,) The introdu&ion to it : (2.) The inftruc- 
 lions in it. It is then the firft of thefe, we now be* 
 jginwith, viz. The introduction to this fermon which 
 you have in the latter part of verfe 7th, generation 
 $f vipers, who hath warned you to flee from the wrath 
 to come f Where notice, 1/?, An appellation, gene- 
 ration of vipers, idly, An interrogation, Who hath 
 \warned you to flee from the wrath to come? 
 
 \ft, An appellation, John calls the Pharifees and 
 Sadducees vipers. This might lead us to a description 
 of the vipers, in order to manifeft the reafons why 
 ijohn compares the Pharifees and Sadducees unto 
 them. We only fuggeft, that the viper is the mod 
 poifonous fort of lerpents : it is reported, that vipers 
 are brought forth alive : and that they tear the bow- 
 els of their dam, and always coft her her life. But 
 thefe things we affirm not j particularly, that vipers 
 Bb 2 always 
 
j 9 6 L E C T U;R E ] XVI. 
 
 always cod their dam her life is much queftion. 
 ed ; however, it is certain, they are very poifonous, 
 snd yet veryfpecious, beautiful without, aud withit 
 full of deadly poiibn. It is further reported of the 
 vipers, that when they have Hung or rather bit a man, 
 they immediately haften to the water, and either drink 
 or die for it. Accordingly, fome commentators men-' 
 tion thefe reafons why John compares the Pharifees 
 and Saducees to vipers, (i.) As the viper when it 
 has bit a man immediately runs to the water or dies ; 
 fo the Pharifees and Saducees having diiTeminated 
 their poifonous principles, run to John's baptifm want* 
 ing to be fprinkled by him, either as a mean of con* 
 cealing their poifon, or of eafing their confeiences, 
 (2.) As it is reported, the vipers do kill their dams ; 
 thus did the Pharifees and Sadduces deal with the pro- 
 phets of the Lord ; they rejected'and flew thofe who 
 were fentunto them as means and inftruments of foul 
 nourifhment and edification. Hence fays our Lord, 
 Jerafalem, *jferufalem, thou that killeft the ptophets^ 
 and floneft them that were jent unto thee. And that the 
 then prcfent generation was not free from this charge 
 appears from Matth. xxiit. 29, — 32. (3.) As the vi- 
 per is externally beautiful, and internally poifonous ; 
 fo were particularly the Pharifees, They had a great 
 ihew of religion, and yet were grofs hypocrites ; and 
 as fuch we find them frequently fpoke of by our L01 d, 
 efpecially in Matth. xxiii. The feveral woes there de- 
 nounced againft them are thus introduced, Wo unto 
 you, Scribes and Pharifees, hypocrites. John does 
 here, not only call the Pharifees and Sadduces, <vi* 
 pers, but a generation of vipers ; that is, a wicked 
 progeny of wicked parents ; they themfelves were vi- 
 pers, and they were fprung of fuch. And this ap* 
 pellation is introduced with a note of exclamation, in 
 the interjection O,-^ O generation of vipers : which 
 note of exclamation may point out thefe things to us : 
 1. That he wanted to found an alarm among them, 
 and that they faould hear on the deafeft fide of the* 
 
 heads. 
 
Upon Matthew Si. 7. I97 
 
 heads, and know that this was their cafe, genera* 
 tion of vipers. 
 
 2. It may point out John's certainty of the matter ; 
 he was in no dubiety about it: and hence he does 
 not whifpcr or (mother the declaration, but proclaims 
 it audibly, and to them in particular, generation of 
 vipers. And 
 
 3. It may point out how much he, had their cafe at 
 heart; he pitied them, and wifhed them to be delivered 
 out of the fnare of the devil ; and hence he cries, tho* 
 in a fharp, yet in an affectionate manner, genera? 
 tion of vipers. 
 
 This then was a flrange introdu&ion to a fermon ; 
 an introdu&ion very (harp, and very faithful. You 
 have heard many fermons introduced with thefe 
 words, my friends, or with thefe words, my bre- 
 thren ; you have heard confolation preacned to the 
 people of God as fuch, or under the name of believ- 
 ers ; and you have heard the law preached to Tinners, 
 without fpecifying who were fuch or who not, o- 
 therwife than by fome general marks tending to point 
 them forth ; but did you ever hear fuch an introduc- 
 tion as this ; fuch a particular and fharp introdu&ion 
 dire&ed to a fet of men by name ? When he Jaw many 
 of the Pharifees and S adduces corns to his baptifm, hs 
 [aid unto them, generation of vipers. Here was both 
 much of the Lord's mind, and much faithfulnefs ; 
 much of the Lord's mind ; for as an evidence that 
 John was not miftaken, we find the fame feds, par- 
 ticularly the Pharifees, thus accofled by Chrift him- 
 felf, Matth. xii. 34. generation of vipers, how can 
 ye, being evil, /peak good things ? for out of the abun- 
 dance of the heart the mouth fpeaketh, Matth. xxii. 33, 
 2e ferpents, ye generation of vipers, hew can ye efcape 
 the damnation of hell? And here was alfo much faith* 
 faithfulnefs : The Pharifees and Sadduces at that day 
 were not mean men, with whom we are ready to ufe 
 freedom without fear of their refentment j but they 
 
 had 
 
i 5 3 LECTURE XVL 
 
 had got into fuch credit as to be public ecclefiaftical 
 teachers and civil rulers, as we hinted laft Lord's day. 
 John however does not ftand plainly to accoft them 
 thus, generation of vipers. Were thefe feels then the on- 
 ly perfons defervingfuch an appellation? Have minifters 
 nothing ado now a days with fuch plain introdu&ions 
 or doftrines ? They have ; for many there are who 
 may no lefs reafonably be thus accofted at this day, 
 than the Pharifees and Sadducees were by John at 
 that day ; particularly, the following forts of perfons : 
 (i.) All erroneous teachers, who pretend regard 
 to the Lord's law, and yet cunningly propagate per- 
 nicious principles, and difleminate their poifon ; fuch 
 as Arminians, who extol the -power of nature ; Ari- 
 ans, who deny the divinity of the Lord that bought 
 us ; Socinians, who deny his divinity and fatisfa&ion 
 for fin ; Quakers, who difcredit the written word (the 
 only rule of our faith and pradice) and pretend to be 
 ruled by a light within them ; Legalifts, who teach 
 juftification by the works of the law ; and Neonomi- 
 ans, who are for juftification, as it were, by the works 
 of the law, who turn the gofpel into a new law, and 
 thus are legalifts refined and rendered fo much the 
 more dangerous : We may add to thefe, all fuch as 
 are a&ive in carrying on a courfe of defe&ion from 
 attained to reformation, whether in a more open or 
 fecret way* Some of thefe, no doubt, would take it 
 ill to be compared unto, or clafied with a generation 
 of vipers ; and, no doubt, fome of the Pharifees and 
 their admirers took it very ill, when John thus fpoke 
 to them. Why (may we fuppofe them faying) what 
 does the man mean, to call fuch eminent, fuch ftri&, 
 fuch tender walking men, a generation of vipers ; but 
 John does not ftand on this, they were fo, and he 
 calls them fb ; and thusfiiould we deal faithfully with 
 all oppofers of the Lord's work, however eminent 
 flrift or tender they feem to be : for fure, however 
 fome of them in refpeft of their ftate, be not com- 
 parable to vipers j in refpeft of their exercife they 
 
 are ; 
 
Upon Matthew Lit, 7; 299 
 
 are ; while they will not themfelves put hand to a 
 teftimony, and hinder them that would. 
 
 (2.) All profeffed friends to the Lord's work, who 
 yet are fecret enemies. There be Tome, who, while 
 they are in company with thofe efpoufing a teftimony, 
 while they are converfing with a minifter, while they 
 are attending ordinances, difcover no difference be- 
 tween them and faft friends ; but let them join the 
 fociety of the wicked, let them fall into company 
 with the oppofers of a teftimony, they are as fond of 
 an ill tale upon the caufe of Chrift as any, and as rea- 
 dy to lend in their word for discrediting the Lord's 
 work as any. Think not, Sirs, we are fpeaking of 
 perfons at a diftance ; look inward : try if you be the 
 guilty man or woman : we have too good ground to 
 believe there are fuch among us ; and whoever you 
 be, well may we clafs you among the generations of 
 vipers, who without are beautiful, but within poifon- 
 ous. To thefe we may add all hypocrites. Why, 
 the mod refined hypocrite, though he profeffes to be 
 a friend of Chrift, is yet his great enemy, as being 
 ftill under the power of unbelief, and thereby rejec- 
 ting the great falvation. x\s thus then, we have fuch 
 reaion at this day 10 accoft perfons, as John did the 
 Pharifees and Sadducees at that day, it would be de- 
 firable if there were fuch a promifing appearance a- 
 mong all fuch this day, as was among thefe Pharifees 
 and Sadduces at that day ; for, as in this verfe we 
 have an appellation, fo 
 
 idly. An interrogation, Who hath warned you to 
 flee from the wrath to come ? Here was a profeffion of 
 turning from iniquity ; and indeed it is an advantage 
 many times to the church of Chrift, when enemies fo 
 much as feign fubje&icn. There was then at leaft a 
 feigning of fubje&ion among all thefe Pharifees and 
 Sadduces ; and it is to be hoped, as to fome of them, 
 there was more. This interrogation (we conceive) 
 may be more properly viewed as containing or im- 
 porting certain declarations or truths that Jotm wan- 
 
 ted 
 
aoo LECTURE XVI. 
 
 ted to inftruft the Pharifees and Sadduces in, than as 
 being a queftion propofed, to which he wanted art 
 anfwer. And the following things may be imported 
 in it. 
 
 (i.) A declaration that thefe fe&s, the Pharifees 
 and Sadduces, were among the mod fecure, and fo 
 it might have been fuppofed, would have been among 
 the laft that would have attended fuch means of grace- . 
 As if John had faid, who brought you here ? proud, 
 felfifh, fecure you ? The more fecure and felf-conceit- 
 ed that perfons are, the further from feeing their need 
 of Chrift and making appl ; cation to him. 
 
 (2.) A declaration of John's wonder ; as if he had 
 faid, I would have thought little to have feen publi- 
 cans and harlots attending my miniftry ; but it is for- 
 prifing to find you here, who need no phyfician in 
 your own efteem, and who think no body like you 
 for fanclity and attainments. 
 
 (3.) A declaration of John's jealoufy; as if he had 
 faid, Are you here? How much is it to be feared 
 that this be, like the other fteps in your conduct, hy- 
 pocritical and felfifh ? Is it poflible that you are come 
 in a way of fleeing from approaching wrath ? or is it 
 not rather for fome corrupt and carnal end ? 
 
 (4.) A declaration, that attendance upon John's 
 miniftry as the harbinger of Chrift, was the proper 
 courfe (in point of means) for fleeing from the wrath 
 to come ; as if he had faid, you are indeed fallen u- 
 pon the right mean of efcaping approaching wrath ; 
 as 1 preach not myfelf, but Chrift, that Mighty One, 
 whofe fhoe-latchet I am unworthy to unloofe, whofe 
 work it is to turn away iniquity from Jacob, and to 
 preferve Jacob from the wrath to come. Would you 
 then flee from ?7rath to come ? There is no other way 
 for it, but by receiving my dottrine, and believing in 
 Chrift, as the only name given under heaven among 
 men by which they muft be faved. 
 
 (5.) A declaration of their welcome ; he does not 
 upbraid them for prefumption, or coming when they 
 
 were 
 
 
Upon Matthew ill. 7. lot 
 
 were fuch great fmners, without this or the other de- 
 gree of repentance and reformation as preparatory 
 qualifications : he {hews them indeed, what they had 
 been, and naturally were: but not a word of challenge 
 for coming ; on the contrary, the interrogation evi- 
 dently implies a declaration both of accefs and wel- 
 come, Who hath warned you to flee from the wrath to 
 come? And 
 
 (6.) A declaration of the duty of felf-examination ; 
 he wanted them to look into their hearts and ferioufly 
 ponder the fpring of that profeflion they were making 
 of fleeing from the wrath to come. Take this ex- 
 hortation then, hearers of the gofpel ; try how mat- 
 ters Hand with you ; try what brings you to ordinan- 
 ces ; whether it be only example, fafliion, a defire 
 of vain glory, or the like ; or if it be a fenfe of fin 
 or mifery ; a fenfe of the need you have of the great 
 Phyfician, and breathings after conformity to and com- 
 munion with him ; and particularly any of you who 
 have a view to join in fhewing fof th our Lords death, 
 next Lord's day*, have need to be much in this ex- 
 ercife, and concerned that the language of your fouls 
 be with the Greeks, that came to the feaft, Sir, we 
 would fee Jefus. We conclude this exercife with the 
 following obfervations. 
 
 \ft, Minifters are called to deal faithfully with the 
 fouls of men, whether they will hear, or whether they 
 will forbear. Such as ftudy to pleafe men are not 
 the fervants of Chrift ; fo John does not conform him- 
 felftothe tafle of his hearers, but deals faithfully 
 with them, generation of vipers, who hath warned 
 .you to flee from the wrath to come ? 
 
 idly, Such as are openly fcandalous ought to be o- 
 penly and particularly rebuked. The Pharifees and 
 ^adduces were fo ; even the Pharifees, for all their 
 great profeflion of religion and pretenfions to fanfti- 
 ty, were a fcandalous fed j and hence they are o- 
 C c penly 
 
 * At Edinburgh, Fvb. 4th, ijjO« 
 
1 
 
 201 LECTURE XVI. 
 
 penly and particularly rebuked by John, genera* 
 lion of vipers, 
 
 yily^ It is a very bad fign of perfons !o take ill, or 
 be offended, at the faithful rebukes of gofpel mini- 
 fters. This introduction to John's fermon, as it was 
 intended as a faithful warning, fo no doubt as a teft 
 and trial who were hypocrites, and who not. Such 
 as would not take w T ith this name and charge, it was 
 a plain evidence of their hypoenfy ; and fuch as kind- 
 ly took with it, it was a promising fign that the Lord 
 was touching their hearts. What fhall we then fay 
 of fuch in this congregation as have turned their backs 
 upon a teflimony, and gofpel ordinances, rneerly be- 
 caufe their fin and immoralities were reproved? There 
 was no profefled dubiety among them till then, with 
 regard to the duty of the day ; but immediately when 
 touched with reproof and cenfure, they have turned back 
 and feem refolved to walk no more with Chrift. We 
 may fay of the mod of them, as was iVid of Simon Ma- 
 gus, [perceive thou art in the gall of bitternefs and 
 bond of iniquity ; and the beft that can be faid of a* 
 ny of them, is, that prefently they are dreadfully dri- 
 Ten with temptation, and in the fnare of the devil. 
 May the Lord recover them in his time, 
 
 4tbly> As Chriftlefe perfons already are under wrath, 
 there rs much more wrath abiding them. They indeed 
 hereaway are, many times, like a condemned man 
 in prifon, who, becaafe he gets a good roam and a 
 warm fire,- is pieafed with his fituation. Why, but 
 the man is a prifoner, a condemned man, and the ex- 
 ecution day hafferh. And O who can tell what this 
 wrath io come is ? Who tnoweth the power of thine an- 
 ger f According to thy fear, fo is thy wratb> PfaL xc. 
 1 1. Let men fear it beforehand never fo much, fuch* 
 as are the miferable lubjects of it, are fure to feel a 
 deal more of it, than they ever feared. It muft be 
 dreadful wrath, which to eternity is wrath to come ; 
 when hundreds, thoufands, and millions of years are 
 
 pad 
 
Upon Matthew Hi. 7. so* 
 
 paft in hell, this will ftill be wrath to come, Who 
 bath warned you to flee from the wrath to come ? 
 
 $tbhj Though finners are under wrath, and expo- 
 fed to the wrath to come, they are naturally fecure ; fo 
 as, till thoroughly awakened and warned, they ncv^r 
 fiee therefrom. Hence fays John, Who hath warned 
 you to fiee from the wrath to come? That is, if you be 
 fuitably come, fare you have been roufed by the Lord 
 in the ufe of fome mean or other for this end ; for he 
 is the great warner and quickner of fieeping and dead 
 fouls, Ezek. xvi. 6. And when I pa/fed by thee 9 and 
 faw thee polluted in thine own bloody I /aid unto thee 
 when thou wafi in thy blood, live : yea, I '/aid unto thee 
 when thou waft in thy blood, live. 
 
 6thly, When ikeping finners are roufed, they do 
 not ftay nor linger long, like the fiothful. They fee 
 the need of hafte : though formerly they faw no dan- 
 ger, now they fee the avenger of blood hard at their 
 heels, wrath to come ready every moment to overtake 
 them. Hence the jaylor cries out, What rnuft I do to 
 be faved? There is then an impatience to get out of 
 harms way, and get into Chrift the city fortified ; 
 and hence fays John, Who hath warned you to fiee from 
 the wrath to come? If you be fuitahly exerctiffl, (would 
 he fay) your inward exercife will be corresponding 
 with the profeffion you are making of Seeing from 
 the wrath to come. And 
 
 Laftly^ That all comers are welcome to Chrift. John 
 had not an ill word to fay to the Pharifees and Sad- 
 ducees for coming, though he reproves their former 
 ways. Come, then, O {inner, and welcome ; we 
 can promife on Chrift ; he will make you welcome. 
 We declare in his name, he will make you welcome, 
 whatever you have been or done ; for, the Spirit and 
 the bride fay, come ; and let him that heareth fay, come ; 
 and lei him that is athitfl come; and whofoever will, 
 let him take the water of life freely. And fays our Lord, 
 John vi. 37. Him that cometh unto me I will in no wife 
 cajl out. 
 
 C c 2 LECTURE 
 
t ^04 3 
 
 LECTURE XVII. 
 
 Matthew iii. 8. 
 Bring forth therefore fruits meet for repentance. 
 
 HA VING now fpoken unto the occafion of th< 
 fermon preached by John, having come to the 
 fermon itfelf, and having fpoken of the introduction 
 unto it, it remains that we enter upon the inftru&ions 
 in it ; in which according to ihe general divifion made 
 of thi§ 2d part of the chapter, in the firft difcourfe 
 thereupon ; we have thefe fix parts : \Jl 9 An exhor 
 tation or a hortatory part, ver. 8. idly 9 A dehorta- 
 tory part, ver. 9. 3^/y, A minatory part, or a fo 
 lemn warning, ver. 10. And 4tb/y 9 A doftrinal par 
 ver. 2. & 12. To return then, we have, 
 
 \Ji. A hortatory part, ver. 8. — Bring forth there* 
 fore fruits meet for repentance. Where three thing! 
 are noticeable : \ft 9 An exhortation to fruitfulnefs,— 
 Bring forth fruits, — idly 9 The quality of thefe fruits 
 they were called to bring forth, — Meet for repentance. 
 And $dly 9 The order in which the exhortation is giv-' 
 en, or its conne&ion with what went before, in the 
 word — therefore, — Bring forth therefore, fruits 
 
 meet for repentance. -To return to the firft of thefe, 
 
 we have, 
 
 1. An exhortation to fruitfulnefs, — Bring forth 
 fruits. The great end of all God's works, is the ma- 
 nifeftation of his own glory. The great end of the 
 creation of man, was, the manifeftation of the glory 
 
 of 
 
Upon Matthew iii. 8. » 4C5 
 
 of God. This fhould be the great aim of the children 
 of men in all their a&ions, 1 Cor> x. 31. Whether 
 therefore ye eat or drink, or whatjoever ye do, do all to 
 the glory of God. While man continued in a ftate of 
 innocency, as this was his aim, fo he was able to an- 
 fwer the great end of his creation, viz. the glory of 
 Gcd. Sin entering, man loft both his ability and 
 will for this exercife ; and had the fame confufion 
 continued, which was introduced among the human 
 tribe by fin : this great end had never been reached 
 by us, among us, or upon us, otherwife than by the 
 vindication of juftice in our eterualruin; but, in in- 
 finite wifdom and mercy, a way is found out for the 
 recovery of fallen man ; a way in which all the 'attri- 
 butes and perfections of God are glorified ; he is glo- 
 rified in the perfon and work of Chrift, his honorary 
 fervant ; and he is glorified by all the fpiritual feed, 
 as their perfons and performances are rendered ac- 
 cepted in the beloved. Thus the fame thing which 
 was the great end of man's creation, is alfo the great 
 end of his redemption ; the fame thing, which was 
 Adam's great aim in a ftate of innocency, is the great 
 aim of the renewed man in a ftate of grace, viz. That 
 we fhould be to the praife of his glory, Eph. i. 12. 
 Only this is to be conceived of, with thefe differences : 
 (1.) It was Adam's aim in a ftate of innocency to be 
 to the praife of God, merely as his Creator; whereas 
 it is the aim of the renewed man to be to the praife 
 of his glory, not merely as a creating, but a redeem- 
 ing Lord. Again (2.) It was Adam's aim in a ftate 
 of innocency to glorify God, not only from love to 
 him, and in views of his excellency, but with an eye 
 to life as the ftipulated reward of his obedience ; 
 whereas it is the aim of the renewed man to glorify 
 God, not for, or in order to obtain life, but from a 
 principle of life implanted the foul ; and thus the 
 Lord's people are trees of righteoufnefs, the planting 
 of the Lord, that he may be glorified. As this exercife 
 then is a duty incumbent on ail, this exhortation, giv- 
 en 
 
tcS LECTURE XVII. 
 
 en by John unto bis hearers, may be dire&ed unto 
 all, though in its proper order and place, (of which 
 afterward) Bring forth fruits. 
 
 2. We have the quality of thefe fruits they were 
 called to bring forth, — meet for repentance. Weal- 
 ready fpoke of the nature of faving repentance, when 
 infifting on the 2d verfe of this chapter, where we 
 have the fum of John's do£trine, He came, — faying*, re- 
 pent ye, for the kingdom of heaven is at hand ; and 
 we (ball not now refume. The fruits then, they were 
 called to bring forth, were, in a word, good fruits. 
 
 There are particularly two kinds of fruit befide that 
 which is good fruit, viz. (1,) Poifonous fruit ; and 
 (2.) Ufelefs fruit. (1.) Poifonous fruit ; fuch is the 
 fruit brought forth by perfons immoral and openly 
 profane, as you read Deut. xxxii. 32, 33. For their 
 vine is of the vine of Sodom and of the fields of 'Gommor- 
 rah , their grapes are grapes of gall, their clujters are 
 Utter, their wine is the poifon of dragons, and the cruel 
 venom of afps. (2.) Ufelefs fruit; fuch is the fruit 
 brought forth by mere moralifts, who ftudy confor- 
 mity to the letter of the law ; and yet as their fruit 
 proceeds not from union to Chrift, and a principle of 
 life derived from him, it is ufelefs, barren and wild. 
 However, fuch fruit as this, is often brought forth, 
 where the Lord has been at much pains by external 
 means, Ifa. v. 1, 2, 7. jNow will I fingtomy u ell be- 
 loved a fang of my beloved touching his vineyard ; my 
 well-beloved hath .a vineyard in a very fruitful hill.— 
 And he fenced it, and gathered out thejlones thereof, and 
 planted it with the choicejl vines, and built a tower in 
 the midft of it, and alfo made a wine prefs therein, and 
 he looked that it fhould bring forth grapes , and it brought 
 
 forth wild grapes, for the vineyard of the Lord of 
 
 hofls is the houfe of lfrael, and the men of. Judah his 
 fleafant plant. 
 
 In oppofition then to fuch fruits, John calls his 
 hearers to bring forth fruits meet for repentance ; that 
 is, 1. Fruits confident with, and evidences of laving 
 
 faith 
 
Upon Matthew iii. S« dtej 
 
 faith an J repentance, fruits that might juflify their 
 faith and repentance, in the fight of man, Jam. ii. 2^ 
 1 8. A man may fay , / have faith, and thou ha/i works ; 
 fhew me thy faith without thy works, and I willjbew thet 
 my faith by my works. 2. Fruits a&ually flowing from 
 faith and repentance. As faith is productive of re- 
 pentance, fo is repentance productive of fruit. This 
 exhortation then,— Bring forth fruits meet for repcn~ 
 tame, may be viewed as containing in it a twofold de- 
 hortation or caution: (1.) A caution againft immo- 
 rality and unholinefs, to which the principles of die 
 Sadduces had an evident tendency; and {2.) A can- 
 tion againft legal holinefs, and mere morality, to which 
 the principles of the Pharifees had a direel tendency; 
 and which is natural to all the children of men, when 
 their conferences are in fome degree awakened. This 
 brings us to the 
 
 Third thing noticed in the verfe, vix. The order 
 in which this exhortation is given, or its connection 
 with what went before : this we have in the word — 
 therefore, — Bring forth therefore, fruits meet for repen- 
 tance. — This exhortation then is to be viewed, as 
 {landing in connection with the latter claufeofrhe 
 preceding verfe, — Who hath warned ym to fee fr r 
 the wrath to come ? When infilling hereupon laft Lord's 
 day, we told you this interrogation may more pro- 
 perly he viewed as containing certain declarations or 
 inftruftions in it, which Jo'rm wanted to lay before 
 his hearers, than as being a proper queftion to which 
 he wanted an anfwer ; and we then mentioned fix 
 declarations imported in it, by reflecting upon which, 
 it will appear that this interrogation does both import 
 that John was therein preaching the gofpei to ti 
 Pharifees and Sadduces; and alio, an acknowledgment 
 that their profeffion was fuitable. I fay, that they 
 were making a fuitable external profelilon, whatever 
 their inward exercifes were ; in confequence of both 
 which it was, that John laid the exhortation before 
 them which we have in this vexte r — Bring forth there- 
 fore, 
 
so8 LECTURE XVII. 
 
 ftre> fruits meet for repentance. — Thus, it is an exhor- 
 tation given in its proper order and place : as if he 
 had faid, I have laid before you the doctrine of faith 
 in Chrift ; and your prefent profefiion and conduct: 
 fays you have received and are entertaining this doc- 
 trine : teflify then the reality of your grace, and your 
 fuitable inward exercife, by bringing forth external 
 fruits meet for repentance ; which will be the exercife 
 of all the children of God. It is again and again giv- 
 en as one of the charafters of the fpoufe of Chrift, 
 That her teeth are as a /lock offheep^ — every one where- 
 of bear eth twins , and none is barren among them^ Song 
 iv. 2. and vi. 6. As thefe fcriptures have a relation 
 to the exercife of true believers, among the feveral 
 comments put on them, this is one, which appears 
 very fuitable, viz. That by the teeth may be under- 
 ftood the grace of faith, as faith is that grace where- 
 by the foul feeds upon Chrift, our paffover fact ificed for 
 us ; and thus it ferves the fame purpofe fpiritually, as 
 the teeth do naturally. Well, thefe teeth are faid to 
 be twins, and none are barren among them ; that is, 
 faving faith is operative, andprodu&ive of fruits meet 
 for repentance ; and as this teftimony is in itfelf plain, 
 the vifion is doubled in the forementioned fcriptures 
 importing its abfolute certainty. We (hall now offer 
 the two following obfervations from this verfe, and 
 thus conclude. 
 
 i/?, It is not only the bufmefs of minifters to preach 
 duties, but to preach them in their proper order. 
 Here then may you perceive the difference between 
 a legal and gofpel-preacher : Is a man a legal preach- 
 er becaufe he preaches duties ? I anfwer, he is not, 
 provided he preach them in their proper order. Not 
 only may a minifter preach without the charge of le- 
 gality, but he muft preach duties in order to a right 
 dividing of the word of truth, and declaring the whole 
 counfel of God. To difcover then the difference be- 
 tween the legal and gofpel preacher, obferve, The 
 legal preacher proclaims duties as practicable, yea, 
 
 and 
 
Upon Matthew lii. 8. 209 
 
 nd fuitably fo, before the communication ofprivi- 
 ege, yea and in order to the obtaining of it : The 
 ;oipel preacher proclaims duties as indeed obligatory 
 >efore the communication of privilege ; but fhews 
 hat they cannot be fuitably performed unlefs in con- 
 equence of it. The legal preacher teaches that da* 
 ies fhould be and may be performed for, or in order 
 o obtain life ; the gofpel-preacher teaches they fliould 
 >e, and can fuitably be performed only from life, and 
 lot for ir, now that the covenant of works is a broken 
 :ovenant. The legal preacher teaches that duties 
 hould be performed for a reward : the gcfpel-preach- 
 :r, that they fhould be performed from gratitude j 
 tnd that they will be fuitably performed only from 
 he conftraining power of the love of Chrift. The 
 egal preacher fays, Repent and believe : the gofpeU 
 jreacher fays, Believe and repent ; ana not onlv io, 
 )ut fhews where believing and repenting grace doth 
 y ; as, in him Jhall the Gentiks trujl ; who is the root 
 fjejfe, Rom. xv. 12 and as he is exalted a prince 
 tnd a Saviour, to give repentance unto Jjrael and remif- 
 r ton of fins. In a word, the legal preacher fays, Bring 
 forth fruits meet for repentance, as preparatory unto 
 your fleeing to Chrift, and from the wrath to come : 
 the gofpel-preacher fays, flee from the wrath to come, 
 by fleeing to Chrift ; and in this way, Bring forth 
 fruits meet for repentance, John xv. 1, 5. and thus did 
 the Baptift preach, while he faid, — Who hath warned 
 you to flee from the wrath to come f Bring forth therefore 
 fruits meet for repentance. 
 
 2dly 9 That believers in Chrift are a fruit-bearing 
 company, — Bring forth fruits meet for repentance,—* 
 that is, if your profeflion be folid, and your exercifes 
 fuitable ; this will be the cafe with you. And as the 
 Lord's people are a fruit bearing- company, they are 
 progreflive in thefe exercifes, The path of the jufl is as 
 the fhining light, that jhineth more and more until the 
 ptrfeftday* They go 'from firength tojirength. Every 
 J) d w$ 
 
<no LECTURE XVII. 
 
 one of them appear eth before the Lord in Zion. Here you 
 will be ready to fuggeft the following, things : 
 
 (i.) What are we to underftand by thefe fruits 
 meet for repentance, which every one of us are cal- 
 led to bring forth, and which the Lord's people do 
 bear ? Anfwer, They are a gofpel-becoming walk 
 and converfation ; the fludy of conformity to the law 
 of the Lord as a rule of life in the hand of a Media- 
 ton They are called the fruits of righteoufnefs, Phil. 
 i. ii. Being filled with the fruits of righteoufnefs , which 
 are by Jefus Chrifl unto the glory and praife of God.— 
 They are called the fruit of the fpirit, Gal. v. 22. And 
 fitly may exercifes meet for repentance be called fruit, 
 for the following (among other) reafons : 1/?, Fruit 
 is borne not previous or prior, but consequentially 
 and pofterror unto the planting of the tree ; {o fruits 
 meet fot repentance are brought forth, not previoufly 
 but consequentially unto the plantation of the foul in 
 Chrift,and ofgraceinthe foul. All fruits brought fortfy 
 before this time are poifonousorufelefs fruits; for with 
 out faith it is impojfible to pleafe God, and ' whatfoever it 
 not of faith is fin. idly, Fruits are intended to be di£- 
 perfed, and fo to be of general ufe ; fo the fruits 
 meet for repentance, are not only beneficial to th$ 
 perfons bearing them, but to others alfo, both as 
 means of bringing in finners and edifying believers. 
 Then will 1 teach tranfgreffors thy ways, and finners 
 fhall be converted unto thee. — Come hither, all ye that 
 fear God, and I wilt tell you what he htitb done for my 
 foul. 3^/y 5 Several kinds of fruits are pleafant to the 
 eye, odoriferous, and fweet to the tafte \ fo fruits 
 meet for repentance, are pleafant to fuch as havci 
 their fenfes rightly exercifed to difcern good and evil : 
 and thefe fruits are thus pleafant, becaufe of their re- 
 lation to Chrift, whofe name is as ointment poured 
 forth, Song i. 3. 4thly y Some kinds of fruits, though 
 they be not fo pleafant to the eye or tafte, yet are me 
 dicinal ; and hence the wife man will not fear at them; 
 fo are there fome of the fruits, piect for repentance, 
 l hat are not at all fuitcd to natural affeftion,. or in 
 
 in 
 
Upon Matthew iii. 8. 21 r • 
 
 themfelves fo comely ; fuch as, the exercife of zeal 
 In the children of God ; their teftifying againfl fin ; 
 and, it may be, carting out with, or feparating from 
 aid acquaintance, on account of their pcrfifting in a 
 courfe of fin ; and perhaps the church reprefentative 
 making them the obje&s of discipline, and of heavy 
 and awful cenfures, as is the cafe at this day. Such 
 fruits are not in themfelve* , or, to appearance, fo plea- 
 sant as fome others ; yet are they medicinal ; and 
 lence neceffary : and therefore a£t not the part of 
 children and fools in rejecting fuch fruits, becaufe 
 thus unpleafant; but the part of wife men in looking 
 beyond the external appearance of things, and look- 
 ing into their nature, ufe, and end ; and this will 
 be a mean of compofure, when many are running, 
 and crying, and raging againfl: both fome of the fruits 
 Df the vineyard, and alfo the (kill of the great huf- 
 bandman. But 
 
 (2.) Some may fuggeft, If it be fothat the Lord's 
 people are a fruit-bearing company, I fear, fay they, 
 [hat I am none of them, for 1 cannot perceive about 
 me thefe fruits meet for repentance. I anfwer, 1. 
 Look well that you be fpeaking honeftly, when you 
 Fay, you are afraid of this. Indeed, where there is a 
 rooted, habitual concern of this nature, it is a plea- 
 rant evidence of life. For, 2. Though yGu cannot 
 difcern fuch fruits meet for repentance about you as 
 »you would defire, yet are you daily minting at bring- 
 ing them forth ? minting at living in Chrift and de-t 
 riving influences from him for this end ? It is an evi- 
 dence of a fpring feafon ; as is the cafe with the ten- 
 der natural plant, while it is under ground ; the hea- 
 vy clods of earth do fo opprefs it, that for a feafon ic 
 cannot break through them* But as there is in the 
 plant, fo to fpeak, a habitual and conftant flruggle to 
 3[et up its head, it is an evidence of a fpring feafon,, 
 and that as the fpring grows ftronger, the plant will 
 in due time break through. Are you then duly ftriv- 
 ing againfl: corruption ? it is an evidence that the fpi- 
 D d 2 ritual 
 
*iz LECTURE XVL 
 
 ritual fpring will grow ftronger, till the wilderncfs 
 xpade to bloffom as the rofe, Ifa. xxxv. i, 2. 
 
 (3.) But fay you, Some tender plants are wholly 
 chocked under the heavy clods of earth, and fo may 
 I. Anfwer, So indeed is it fometimes in natural 
 things, but fo never is it in fpiritual things ; for con- 
 cerning the great hufoandman in the fpiritual vine- 
 yard, it is faid, he will not break a bruifed reed, nor 
 quench a [mocking flax ; he /hall feed his flock like a {hep- 
 herd, and gather his lambs with his arm, and carry 
 them in his bo fom. and gently lead thofe that are with 
 young: fo that we may be confident of this very thing, 
 that he that begins the good work, will carry it on to the 
 day of Jefus. But 
 
 (4.) Say fome, we have, upon this occafion, heard 
 it afferted, not only that the Lord's people are a fruit- 
 bearing company, but that they are progreffive in this 
 cxercife ; and this has been confirmed by thefe icrip-i 4 
 tures, The path of the juji isms the fhining light, that 
 Jhineth more and more unto the perfect day ; and they go. 
 from fir ength to flrength. — So that, if this be the cafe, 
 I am fure, fays one, I am none of them ; tor though 
 fometimes I have thought I difcemed fome fruits meet 
 for repentance about me ; yet at other times, yea, 
 and for the moft part, 1 have been fure of decays and 
 backgoings : fo that I have many times queftioned the 
 yeal'ity of any former comfortable experience And 
 now, if this be the cafe that the Lord's people are pro* 
 greflive in this exercife of bringing forth fruits meet 
 for repentance, I may be beyond all doubt with it, 
 that 1 am none of them. Anfw. We would advife 
 you to fpeak at leifure ; and before concluding thus/ 
 ponder the following things, for he that believeth 
 fhall not make hade, i/?, That though the Lord's 
 people be progreffive in this exercife, yet are they not 
 direftly, (and much Itfs are they always fenfibly, 
 vhen really fo) 1 fay, they are not always dire&ly fo, 
 there are many decays and backgoings among the 
 children of Cod j which indeed ought to be matter 
 
 of 
 
 
Upon Matthew iii. 8. 213 
 
 of humiliation to them : The Pfalmift was not dired- 
 ly progreflive in his exercife, when he was faying, Is 
 his mercy clean gone ? will he be favourable no more f 
 much lefs was he directly progreflive, at the time of 
 his foul fall in the matter of Bathrtieba and Uriah i 
 and much lefs fo, when he faid in his hafte, All men 
 are liars : that is, all that ever the prophets faid is 
 falfe: Yet the Lord was keeping his hand about 
 him, even when he was thus lofing his gripes. And 
 "idly, The refpect in which the Lord's people are al- 
 ways progreflive is, eventually; as the Lord ia 
 infinite wifdom and mercy does over-rule all the falls 
 of his own children, unto their greater gdod ; like as 
 a nurfe fuffers the child to get a cautious fall, in or- 
 der to convince the child of its need of dependence 
 upon her, This do&rine may beilluftrated from the 
 natural feafon ; fuch plants, ^ (or trees for inftance) 
 as continue from one feafon to another, may be 
 faid to be progreflive in their growth : they are not 
 direftly fo ; for they have winrer feafons pafling 
 over them, during which, they evidently have a back- 
 going time ; yet are they eventually fo, as even the 
 wjnter has its own ufefulnefs, f<?r killing the weeds f 
 for making the plants take deeper root, and the like- 
 Thus then though the Lord's people be called to mint 
 at fruitfulnefs, yet ought they not, when they per- 
 ceive either a paft, or prefent winter feafon, to raze 
 foundations ; but, on the contrary, the more eager- 
 ly to look out for, and expert the fpring, as the ac- 
 complifliment of the promife, Kof. xiv. 7. 
 
 And, in a word, if the Lord's people be thus a fruit* 
 bearing company, we may without breach of charity 
 conclude, that all fuch as have no concern about ho- 
 linefs in heart and life, or about the public honour of 
 God, are none of his. Unto fuch then we would fay, 
 (and not we but the Lord) Awake, thou that Jleepefl, 
 arife from the dead, and Chrijl /hall give ikee light ; 
 jSeefrom the wrath to come> by Seeing unto jefus, the 
 
 man 
 
*f4 LECTURE XVIL 
 
 man that Jh all be as a hiding place from the wind, and 
 a covert from the tempeft, as rivers of waters in a dry 
 place, as the Jhadow of a great rock in a weary land. 
 And thus you fhall bring forth fruits meet for repent- 
 ance. And let fuch as, from time to time, do rejeft 
 the offers of grace, are ftrangers unto the fruits meet 
 for repentance, and thus are likely to be among the fi- 
 nal enemies of Chrifl, remember, that the great God 
 has fruit prepared for all fuch as are ftrangers to the 
 fruits meet for repentance, and who continue fo to the 
 end ; which will be bitternefs in your belly, O finner, 
 while eternity endureth j and the fruit is the wine of 
 his wrath and indignation, for in the hand of the Lord 
 there is a cup, and the wine is red ; it is full of mixture, 
 and he poureth out of the fame : but the dregs thereof, 
 all the wicked of the earth Jhall wring them out^ ard 
 drink them y Pfal. lxxv. 8. 
 
 LECTURE 
 
 
t "5 ] 
 
 LECTURE XVIII. 
 
 Matthew iii. 9. 
 
 And think not to fay within yourfelves, we have Abra* 
 ham to our father : for I fay unto you 9 that God is 
 able of thefe Jlones to raife up children unto Abraham. 
 
 AS we are now come to the inftructions in 
 John's fermon, we fpoke to the firft part of 
 them laft Sabbath, viz. The hortatory part, ver. 8. 
 and come to the dehortatory part ver* 9. As in the 
 8th verfe we had an exhortation, fo in this 9th verfe 
 we find the Baptift removing bars and impediments 
 cut of the way of complying with the exhortation he 
 had given ver. 8. The firft thing men are ready to 
 do upon hearing exhortations to duty is, to turn their 
 eyes unto fomethinghaving atendency to ward off con- 
 viction, or to perfuade them that the exhortation given, 
 is either falfe or needlefs ; and if they apprehend a- 
 ny weight or ftrength in that which they turn their 
 eyes unto, a bare preffing of the exhortation is imme- 
 diately in vain ; for, however often it be preiTed, if 
 merely prefled or barely repeated, it will as often be 
 repelled, by the fubterfuge the perfon thinks he has 
 fallen upon, as fufficient to ward off conviction. In 
 order, then, that John might fuitably enforce the ex- 
 hortation he gives verfe 8th, he not only mentions it t 
 but guards againft thofe fhifts his hearers would be 
 ready to betake thernfelves unto ; among which this 
 was a notable one, viz a glorying in their pedigree 
 and privileges, Think not to fay within yourfehes, we 
 
 bavt 
 
cr6 LECTURE XVIII. 
 
 have Abraham to our father ; for I fay unto you, that 
 God is able of thefejlones to raife up children unto Abra- 
 ham. In thefe words, we have two things notice* 
 able : iff, A dehortation, "idly, A motive or confe- 
 deration enforcing it. 
 
 ift, A dehortation, Think not to fay within your* 
 f elves,, we have Abraham to our father. We find the 
 fame dehortation given, Luke iii. 8. It is there faid, 
 Begin not to fay within yourfelves. It is evident the 
 fenfe in both places is the fame, and that both fcrip- 
 tures do import, among other things, that the devil 
 and other corruptions, are ready to take occafion from 
 a faithful preaching of the word, either to fuggeft new 
 things that have not come into the mind before, or 
 to give new ftrength to latent obje&ions, and advance 
 them with greater vigour, than formerly. In the de- 
 hortation then notice thefe two things ; (i.) A kind 
 of fpeech dehorted from, viz. a faying, We have A* 
 braham to our father : (2.) The manner of ufing this 
 fpeech alfo dehorted from, viz. a faying it within 
 themfelves* 
 
 (i.J A kind of fpeech dehorted from, viz. A fay- 
 ing, We have Abraham to our father. It may here be 
 enquired, What did the Baptift mean by this ? Was 
 he not fpeaking unto the Pharifees and Sadducees ? 
 Yes. Were they not Jews? Were they not the feed 
 of Abraham ? Yes* Why then will he not allow them 
 them to call Abraham their father ? Anfwer, iff, 
 They were not abfolutely dehorted from this. It was 
 very warrantable to view the Lord as the God of A- 
 braham, Ifaac and Jacob ; and it was very pleafant, 
 when any among the Jews had learned to iay by faith, 
 lie is my God, I will exalt him ; my father's God, 1 will 
 prepare him a habitation. But 2dly, They are dehort- 
 ed from an abufe of this privilege ; from building 
 their hope and confidence upon it ; from arguing in 
 this manner, we have Abraham to our father, and 
 therefore there is no fear of us ; we may live a$ 
 we lift, feeing the pronufes are made to Abraham, 
 
 ami 
 
Upon Matthew III .9! 217 
 
 and his feed. Thus they are dehorted from a mifun- 
 derftanding of thefe promifes made to Abraham, as if 
 they refpe&ed his natural feed only. Thefe two diftinc- 
 tions now mentioned, may be plain from this fimilie 1 
 If any of you have, or had religious parents, this, no 
 doubt, were a privilege, and you may plead it accord- 
 ingly ; that he would be your God, as he^has been 
 your fathers God ; but if you have had religious pa- 
 rents, and if this, which in itlelf is a privilege, be a- 
 bufed unto fecurity, unto an arguing in this (train, 
 that there is no fear of you, though you be not fo 
 much taken up about religion as others ; hereby the 
 Lord is difhonoured, and your foul endangered ; for 
 grace goes not by generation ; we find a godly He- 
 zekiah fucceeding a wicked Ahaz in the kingdom, 
 and again a wicked ManafTeh fucceeding a godly He- 
 zekiah. Againft fuch abufe of privilege, then, does 
 John warn his hearers, Say not, we have Abraham to 
 our father. 
 
 (2.) We have the manner of fpeech, which alfo is 
 dehorted from, Say not within your/elves. The dc» 
 hortation does not only affect words, but thoughts. 
 It is not enough that we fet a watch at the door of 
 our lips ; we are alfo called to keep the heart with all 
 diligence ; and indeed the greateft danger lies in what 
 men think and yet do not fay. When perfons con- 
 ceive vain hopes and take fhelter under lying refuges, 
 and yet bring not forth their mind, they are fo much 
 the more fortified againft conviction, and a prey to 
 the enemy. 
 
 idly. We have the motive or confideration enfor- 
 cing this dehortation, God is able of thefe jiones to raife 
 up children to Abraham. Which words contain a de- 
 claration of both God's faithfulnefs and power, and 
 fo of the fpiritual nature of the promifes made concern- 
 ing Abraham's feed. ^1.) A declaration of God's 
 faithfulnefs. They evidently import that as the Lord 
 had promifed a feed to Abraham ; fo he fhould not 
 want a feed, ?bat Cod would raife up children unto A- 
 E e braham. 
 
*i9 LECTURE XVIII. 
 
 brahanu (2.) A declaration of God's power, he m 
 able fo to do. The power of God may be viewed in 
 two refpeSs : \jl y His abfolute power ; 2dfy, His 
 decretive power. I. His abfolute power, viz. That 
 power of God, whereby he is able to do fucb thing3 
 as he never did and never will do ; whereby he is a- 
 ble to crt^te millions of worlds, or reduce the whole 
 creatipn, the heavens and the earth, angels and men, 
 unto their primitive nothing. 2. His decretive pow- 
 er, whereby he h able to do what he has determined 
 to do, and what accordingly he will do. And agree- 
 ably hereto, this expreflion, He is able ofthefe fiona 
 to ralje up children unto Abraham^ may be viewed two 
 ways: (:i.J properly, or literally ; or (2.) Figurative- 
 ly, or fpiiicually. 
 
 (1.) Property or literally : God, according to his 
 abfolute power, is able to raiie up an army of men, 
 an army of faints, and thus a multitude of children to 
 Abraham, from among theftones of theilcW that we 
 daily tread upon. And why fhould this be doubted 
 ,of, when out of nothing he produced this beautiful 
 fabrick of nature that our eyes behold f 
 
 (2.) Figuratively or fpiritually; and fo by theje 
 denes mav be underftood men in a natural eftate. 
 .And thus the wards may be applied unto his decretive 
 power ; for this he not only can do, but has done, 
 and wiH yet further and more eminently do both a- 
 inong Jews and Gemihrs. It does not teem unfuit- 
 .able to acquifece in the opinion of thofe who reckon 
 that thefe words have a refpe& to the calling of the 
 Gentifes, who, at: that time, were .as ftones, as a wil- 
 dernefs, or the heath in the. defart ; and thus they 
 point out the fpirituaiity cf the promifes made con- 
 cerning Abraham's feed. The Baptift hereby informs 
 his hearers, that k was of little avail to be among the 
 natural feed ofiibraham, if they had not like preci- 
 ous faith with him, and were in a like fpecial cove- 
 nant-relation to God. This point the apoftle Paul 
 reafons* and clearly evinceth in the epiflle to the 
 
 Galatians, 
 
Upon Matthew in. g. 219 
 
 Galatians, kc chap. ill. 7, 9 Know ye, therefore, that . 
 /^ ut&f£ #/*<? of faith i the fame are the children of A- 
 braham. So then they which be of faith , are bleffed 
 with faithful Abraham. From this verfe obferve the 
 following things. 
 
 \J}, How ready are men to take flielter under re- 
 fuges of lies ! This was the cafe of the Jews in differ- 
 ent periods : it was their cafe in Jeremiah's day, Jer. 
 
 vii. 4, 17. This was the cafe with many in John's. 
 
 day, which rendered fuch a dehortation necefiary, as 
 this which we have in the words before us; this cafe 
 is natural to all the children of men. 
 
 You will be ready to aik me, what arc fome of 
 thofe lying refuges that the children of men are ready 
 to take ihclter under, or to build their confidence 
 upon ? 
 
 I ment'^n the few following : (1.) Some build their 
 confidence upon their parentage. If they have been 
 privileged with godly parents, they take occafiori from 
 this to fofter fecurity, and to conclude that all (hall be 
 well with them too. This is the lying refuge peculi- 
 arly warned againft by John in thefe words : Think 
 not to fay within yourfelves, we have Abraham to our. 
 father. (2.) Some build their confidence upon their 
 privileges. If their lot be caft in a land of light, if 
 under a lively gofpel miniftry, they are fecure ; never 
 fuitably minding, that the higher Capernaum was ex- 
 alted in refpect of privileges, the more low was it a- 
 bafed on account of the abufe and mifimprovetnent of 
 them; and never fuitably remembering, that many 
 will fay unto Chrift in that day, (the judgement day) 
 Lord, Lord, have zve not in thy nameprophefied, in thy 
 name caft out devils, and in thy name done many mighty 
 works ? to whom he will declare, I know you not, depart 
 from me. (3,^ Some build their confidence upon their 
 gifts and talents. If they find that few in their ftation 
 can equal them in conversation or difputing, they are 
 proud, and fet up their knowledge and . wifdom iu 
 Toomof the balances of the fanctuary, concluding that 
 E e z every 
 
*2o LECTURE XVIII. 
 
 every thing muft be according as their wit doth die* 
 tate ; never fuitably remembring that the wifdom of 
 this world is foolifhnefs with God ; or never fuitably 
 remembering that humbling queftion, Who made 
 thee to differ f or what haft thou that thou haji not re* 
 ceived ? This was one of the vain confidences of the 
 Jews in the days that Chrift tabernacled among us, 
 Have any of the rulers believed on him ? but this people 
 'Which know not the law, are curfed. (4.) Some build 
 their confidence upon the efteem and approbation of 
 men. If they be reckoned godly, if admitted to join 
 the fociety of the godly, then all is well ; never fuit- 
 ably remembering, that it is only the Lord's preroga- 
 tive to fearch the heart ; and that even in the fmall 
 fociety of twelve difciples, there ^pas one devil, one 
 Judas, one that betrayed his Lord. (5. ) Some build 
 their confidence upon flafhes of affedlion ihey have 
 experienced in hearing the word. Whenever their 
 hopes are like to fail, they look back hereupon, and 
 thus are comforted ; never fuitably remembering 
 that this is the attainment of even ftony ground hear- 
 ers, Matth. xiii. 20* He that received the feed into/iony 
 places, the fame is he that heareth the word, and anon 
 with joy receiveth it. And (^6.) Some build their con- 
 fidence upon counterfeit grace. They have fomething 
 like faith, love, hope, joy, humility and holinefs ; 
 and thefe are their to-loaks, the grounds of their con- 
 fidence before God. 
 
 You will here be ready to afk, What may be fome 
 differencing charafters between counterfeit and real 
 grace ? 
 
 I anfwer in the following three : ifi, Counterfeit 
 grace puffeth up ; real grace humbleth. Counterfeit 
 grace leads a man to fay with the proud Pharifce, God 
 1 thank thee J am not as other men : real grace leads a 
 man to fay with Ifaiah, when he got a view of Im- 
 manuel's glory, Wo is me, for I urn undone ; I am a 
 man of unclean lips, and I dwell among a people of un- 
 clean lips, for mine e^es have feen the King the L ord of 
 
 boflsL 
 
 
Upon Matthew iii. 9. * 221 
 
 bojls ; or with Job, / have heard of thee by the hear- 
 ing °f*h e ear > but now mine eyes feet h thee ; wherefore 
 I abhor myfelf and repent in dufl and afhes ; or with 
 Agur, I am more brutijh than any man, neither have I 
 the knowledge of the holy. The difference between 
 counterfeit and real grace is fomewhat (in their ef- 
 fects) like the difference between a foolifh fchool-boy 
 and a wife man : The fchool-boy when he has learn- 
 ed his rudiments and grammar, or got fome notion 
 of a fyftem of philofophy, is ready to think, now I 
 am a compleat fcholar, a compleat man. Whereas 
 the wife man, the true philofopher, the more he 
 knows, finds his knowledge appear the lefs, or fees 
 his ignorance the more ; as fome of the greateft phi- 
 losophers have owned that the fum of their knowledge 
 was, they knew that they knew nothing. Thus coun- 
 terfeit grace puffeth up ; real grace humbleth ; as is 
 faid of knowledge and charity, 2 Cor. viii. 1. Know- 
 ledge puffeth up, but charity edifieth. idly, Counter- 
 feit grace leads to fecurity, real grace to watchfulnefs. 
 In counterfeit grace there is a finful fearleffnefs ; in 
 real grace there is a lawful fearfulnefs, according to 
 what you have, Prov. xxviii. 14. Happy is the man 
 that fear eth alway, but he that hardenetb his heart fhall 
 fall into mifchief Real grace has in it, not a flavifti 
 fear, but a fear of caution and circumfpe&ion, which 
 is neceffary in order to the exercise of watchfulnefs. 
 And $dly, Counterfeit grace fills and furfeits ; real 
 grace empties and appetizeth. Counterfeit grace fays, 
 1 have enough, enough of faith, or holinefs to evidence 
 that I am in a ftate of grace-; and that is all I defire. 
 Whereas the language of real grace is, give, give. 
 Never is a real meal got from the Lord's hand, but 
 the cry of that foul is, Lord, evermore give us this bread. 
 But fay you, I fear this mark of real grace condemns 
 the exercifes of fome of the mod eminent faints that 
 have been in this church and land ; for we find that 
 fome of them got fuch a fill of the confolations of the 
 Spirit, that they were obliged to cry out, " Lord, 
 
 " hold 
 
«» • LECTURE XVIIL 
 
 •* hold thy hand, the veifel is able to contain no more/* 
 1 anfwer, it by no means does lb, in regard that fuch 
 full meats and ample communications of the influen- 
 ces of the Spirit are very confifient with the cxercifc 
 bow fpoke of. What did any of the eminent faints 
 arid fcrvants of the Lord mean by fuch expreflions ? 
 Wot that they had no appetite for more ; but that the j 
 *eficl was too narrow for receiving fuch a plenitude in 
 this imperfect eftate ; and lb they are to be viewed a* 
 being rather petitions for the enlargement of the vef* 
 fd to receive more, than as being any evidence of a 
 forfeit with what they had received. We find the 
 Spopfe even when ihe was (ick-full of the confola- 
 nam of the Spirit, breathing after more, Song ii. 4, 
 5. He brought me to the banqueting boufe, and his ban- 
 ner over me was love. Stay me with jlaggons ; comfort 
 ms with apple 'i, for I amfick of love. 
 
 But now fay ye, fince our confidence (hould be 
 both upon none of thefe things, we hope, it is warran* 
 Sable to build it upon real grace. 
 
 Jnfwer, Real grace may be, and ought to be viewed 
 and improven as an evidence of the Lord's kindnefs, 
 and as matter of praife ; but even real grace is not, 
 and fo ought not to be viewed as the ground of our 
 confidence and gloriation in the fight of God. No 
 doubt, real grace, as well as Pharisaical, attainments 
 was among the ail things that the apoftie counted lofs 
 for Chrift, Phil. iii. 8, 9. A founding our confidence 
 even upon real grace, is a founding it upon a com- 
 rumiication. A founding our confidence even upon 
 real grace doth flow from remaining legality in the 
 beans of the Lord's people ; and fo is the great caufe 
 why they are fo fluctuating in their confidence and 
 comfort according as the communication of grace is 
 perceived or not. 
 
 Why then, fay you, what fhall we found our con* 
 fidence and comfort upon ? I anlwer (i.j In the ne- 
 gative, not upon any thing either done by you, or 
 wrought in vou. And (2.) la the poiitive, onty upon 
 
 the 
 
Upon Matthew iii. 9/ «$ 
 
 the ground of faith without you, viz. Chrift la the 
 promife. Here indeed is an invariable foundation <rf 
 confidence and comfort, even in our lowed cafes, Iftu 
 xlv. 25. In the Lord jhall all the feed cf Ifrael be juf- 
 'tifiedi and Jhall glery. Pfal. lxxxix. 16. In thy nam* 
 Jhall they rejoice all the day, and in thy r'tghteczzfuefs 
 jhall they be exalted, 
 
 2dly 9 The Lord examines into hearts fecrets. It is 
 not enough that men have a fuitable externa! deport- 
 ment ; this is of no avail, if the heart is not right with 
 Cod. Oh, how many deceive themfeives with thu ! 
 if they have as much morality as to carry fuitafoly be- 
 fore others, it is all they feck after - ; never futtably re- 
 membering that the I*ord looks deeper, liraei made 
 a good profeffion in the wildernefs, but what feys the 
 Lord? Deut. v. 28, 29. They have well [aid alt that 
 they have fpoken. O that there were fuch an heart in 
 them. And accordingly it is kept on record con- 
 cerning them, Pfal. Ixxviii. £j. Their heart was net 
 right with him, neither were they ftedf aft in his covenant. 
 So John not only gives directions unto his hearers a$ 
 to therr outward walk ; but in this verfe he applies 
 his do&rine to their heart-exercifes, Think not is fay 
 -within your/elves, we have Abraham to our father. Thus 
 'the word of the Lord is quick and powerful, a difcer- 
 ner of the thoughts and intents cf the heart. 
 
 $dlfr Obferve that great is our Lord, and of great 
 power. God is infinite in his being, and all his per- 
 leftions, and infinite in his power among the reft of 
 them. How great an evidence of his power was it, 
 to produce this beautiful fabric of nature out of no- 
 thing ! Much wisdom* and power is requifite to pro. 
 duce things in certain fevms even out of pre-exifnng 
 materials; but what are alxinftanccs of this fort tl 
 be given, to that power that formed, and that of 
 nothing, the heavens and the earth, and all the hods 
 in them ? Such is the power of God, wherein John 
 intruded his hearers* while he fay?, God h able of theft 
 4 ; v to raj/e i<p children untG Akrabam. And 
 
 
224 LECTURE XVIII. 
 
 4tbly 9 As the Lord our God is of great power, fo 
 likewife of great faithfulnefs. As he is of power to do 
 what he pleafeth, fo of faithfulnefs to do what he pro- 
 mifeth. This (as we told you in the explication of 
 the verfe) is imported in thefe words, God is able of 
 thefe Jl ones to raife up children unto Abraham. As he 
 hath promifed that Abraham fhall have a feed, he will 
 make good his word, whether it fhould be among 
 Jews or Gentiles. Here then is matter of comfort in 
 our lowed cafes. What aileth thee, man, woman ? 
 you have a hard heart that you can neither bow nor 
 break ; you are in a fettered cafe, you cannot get 
 free of your bonds ; is not this a noble ground of com- 
 fort, that God is able of thefe flones to raife up children 
 to Abraham ? And here is matter of comfort amidft 
 the lowed cafes of Zion, when the generation feem 
 ftated enemies unto the Lord's work, and when thofe 
 who have apoftatized feem to be irreclaimable, God is 
 able of thefe flones to raife up children unto Abraham. 
 He can break or bow the ftouteft heart. Had we on- 
 ly a revelation of the naked power of God, there 
 could be little comfort drawn therefrom ; yea, had 
 we meerly a revelation of the power of God, this in- 
 ftead of being comfortable, would be terrible to Tin- 
 ners ; yea, had we only a revelation of his power to 
 fhew mercy and do us good, little comfort could be 
 drawn herefrom, as the difficulty would (till recur : I 
 know that he can, but how lhafi I know that he will ; 
 hut when his power is conne&ed with his promife, 
 here much foul feeding may be enjoyed ; as this lays 
 a foundation for faying, he both can and will fhew 
 mercy. Such is the revelation of his power that we 
 are privileged with. Is \ A pie of thefe (tones to raife 
 up children unto Abraham i ? he alfo hath promifed, / 
 will take away the flonej heart out of your fiefh^ and 
 will give you an heart offlefh. And is he able of thefe 
 ftones to raife up children unto Abraham ? He alfo 
 promifes concerning his church, / will multiply them f 
 and they fhall not be few / / will glorify them and they 
 
 fhall 
 
 A 
 
Upon Matthew iii. 7. 22c 
 
 fh all not be fmall ; And therefore let us hope in and 
 feed upon his power, not the power of an abfolute 
 God, but his power as revealed and manifefted in 
 Chrift. There are none of the attributes and perfec- 
 tions of God confidered as an abfolute God, that caa 
 afford any comfort unto the foul ; no, not his mercy 
 becaufe it cannot be feen as geting a vent toward Tin- 
 ners of Adam's family : and upon the other hand, 
 there are none of the attributes of God that appear 
 terrible as manifefted in Chrift ; no, not his juftice; 
 becaufe it is fatisfied to the full, in the work of Chrift : 
 So that there is no letter in God's name as an abfo- 
 lute God, in which finners can get the leaft fpiritual 
 food ; there is no letter in his name, as a God in 
 Chrift, but the chief of finners may feed upon ; there- 
 fore improve the name of the Lord as your ftrong 
 tower, The name of the Lord is a Jirong tower, the 
 righteous run thither and are fafe* And particularly, 
 improve his power as difplayed and fhining forth in 
 Chrift ; improve it as a ground of hope in fuch a day 
 when matters are gone into fo great confufion both in 
 church and ftate. And while you mint at improving 
 it as a ground of faith ; forget not to mint at improv- 
 ing the evidences of it as grounds of praife ; for as 
 John declared that God was able of thefe ftones to 
 raife up children unto Abraham, the Lord has given 
 evidences of this in raifing up to himfelf a church, 
 from among the ftony and wildernefs Gentiles, while 
 the poor Jews are for a feafon caft off: So that we 
 may fweetly fmg, and in the habitual exercife of faith 
 may fay unto the Lord, Doubtlefs, thou art our Father^ 
 though Abraham be ignorant of us, and Ifrael acknow- 
 ledge us not ; thou, Lord, art our Father, our Redeem* 
 er, thy name is from cvcrlafling, lfa. lxiii. 16. 
 
 \ 
 
 F f LECTURE 
 
 \ 
 
[ 226 ] 
 
 LECTURE XIX. 
 
 Matthew Hi. id. 
 
 And now alfo the ax is laid unto the root of the trees i ■ 
 therefore every tree which bringeth not forth g&od 
 fruity is hewn down and caji into the fire. 
 
 WE have now fpoken to the hortatory and de- 
 hortatory parts of John's fcrmon; And come, 
 thirdly, to the minatory part of k; or the foiemn warn- 
 ing that John gave his hearers of their danger, ver* 10. 
 And now alfo the ax is laid unto the root of the t? ees , 
 therefore every tree which bringeth not forth good fn 
 is hezvn dozen and eaft into the fire. Here you have 
 two things, i/?, A declaration of the prefent dangei 
 ©f the wrcked, And now alfo the ax is la:d unto iht 
 root of the trees. idly y A declaration of their future 
 deft ruction, therefore every tree which bringeth not forth 
 good fruit y is hezvn down and cafl into thejire. 
 
 r/?, Then you have a declaration of the prefent 
 danger of the wicked : Where ?gain notice, i/?, An 
 inftrument mentioned, An ax. idly, What or whom 
 this inftrument refpe&s, 77* trees. $dly, The pofi- 
 tion of this inftrument with refpect unto the trees, // 
 is laid unto their root. And Athly, The feafon when 
 •the &x is thus placed, (fays John) it is now alfo, he. 
 
 i. An inftrument mentioned, An ax. This term is 
 ufed cither literally or metaphorically. What an ax 
 is when literally taken, is generally known, viz. an 
 inftrument ufed by carpenters and other mechanicks, 
 
 fit 
 
Upon Matthew iii. 10, ^27 
 
 fit for various purpofcs in mechanifm, efpecially for 
 carting or felling wood with. But here it is ufed me- 
 taphorically ; and by this ax we may underftand the 
 wrath and vengeance of Ggd, which, as it is ready, e- 
 very momeift, to break forth unto finners, will, one 
 day, deftroy and cad them down. The juftice or 
 vengeance of God is varioufly fpoke of in fcripture ; 
 particularly, it is pointed out by feveral inftruments of 
 deftru&ion and death ; Sometimes it is called a fword, 
 Zech. xiii. 7. Awake, J word, Ggainfl my fhefherd, 
 and again/1 the man that is my fellow, faith tljs Lord of 
 hofls ; fmite the fapherd. Sometimes it is compared 
 to arrows and coals, as in Pfal. cxxi. 3, 4. What /hall 
 be given unto thee ? or what/hall be done unto thee, thou 
 falje tongue f Sharp arrows of the mighty, with coals of 
 juniper. And here it is called an ax, And new aljo the 
 ax is laid to the root of the trees. 
 
 2. You may notice what or whom this ax refpe-ch ; 
 upon whom it is here faid to be exercifed or ready to 
 be fo -; it is upon the trees. As the ax here mentioned is 
 figurative, fo likewife the trees ; and by them we are to 
 underftand perfons, rational creatures, particularly of 
 the human tribe, and efpecially church members ; and 
 not indeed all of them, but only fuch as are barren* 
 ufelefs and hurtful, as appears from the fucceeding 
 context : As there are trees of the forreft, and trees of 
 the inciofures, orchard and garden ; thofe who are yet 
 in a date of heathenifm, and have not been vifued with 
 gofpel light, are like, and may be called trees of the 
 forreft; and fuch as are church members are trees of 
 the garden of God, which have been enclofed, and 
 upon whom much pains have been takefi by him. 
 And as even among the garden trees, there are fome 
 fruitful, and fome barren ; fo are there among the 
 members of the vifible church; believers are trees' of 
 righicoufnefs, the planting if the Lord, that he may be 
 glorified ; carnal profeftors and hypocrites are barren 
 trees, Matth. xxv« 1, 2. Then jhall the kingdom of hea- 
 ven (or the viiible church) be likened unto ten virgins 
 F f z which 
 
228 LECTURE XIX. 
 
 which took their lamps, and went forth to meet the bride- 
 groom ; and five of them were wife, and five foolijh. 
 iind as barren trees, efpecially in an orchard, do but 
 cumber the ground, and are not fit to be vifited with 
 the bafket for receiving their fruit, but wfth an ax to 
 be cut down ; fo it is with the barren trees, particu- 
 larly, in the church, the orchard of the Lord, upon 
 which the ax of his juftice and vengeance is exercif- 
 ed, The ax is laid to the trees \ 
 
 3. You have the pofition of this ax, it is laid to 
 the rQOt of the trees. Several things may be imported 
 herein, as (1.) The notice that is taken of the trees ; 
 the ftrict examination they undergo by the Lord, who 
 is the mafter of the garden, and the agent that w r eild- 
 cth this ax: he does not ftrike rafhly or inadvertent- 
 ly, but is well acquainted with the trees, which he 
 cither fpares or cuts down ; for he (as it were) lays 
 down his ax till he examine the tree, and thus evi- 
 denceth his wifdom ; and he lets the ax for a feafon ly 
 at the root of the tree, even where no good fruit is 
 found, and thus evidenceth his long fuffering and pa- 
 tience. And as this expreffion may point out the no- 
 tice that is taken of the trees, and the Uriel exami- 
 nation that they undergo, the ax may in this refpeft 
 be faid to be laid at the root of every tree, gcTod and 
 bad, for the Lord's eyes do fee, and his eye lids do try 
 the children of men. (2.) It imports the eminent dan- 
 ger the barren trees are in. That vengeance they de- 
 ferve is not far off; it is even at the door ; the ax is 
 not ftill in the houfe ; it is brought forth to the gar- 
 den, and adually placed at Vzz root of the trees : and 
 thus they are ready every ir.oment to be cut down. 
 Sinners are within the floo j mark of divine wrath 
 and O how dangerous is it to fitep there, while ever 
 moment threatens to fvveep them into that ocean of 
 vengeance, where (the day of grace being once end- 
 ed) no ark is to be expelled for the faving of the foul ! 
 (3.) It may import, the total ruin thai is brought a- 
 
 bout 
 
Upon Matthew III. 19.' 229 
 
 bout by the ftroke of this ax. It is not a pruning 
 knife applied for lopping off exuberant branches ; 
 but a deftroying ax applied to the root of the trees ; 
 it fo cuts as to root out the trees, and leave no hope 
 of their growing again ; as was faid to Doeg the E- 
 domite, or at lead faid of him, Pfal. lii. 5. Godffiall 
 likewife deftroy thee for ever ; he Jh all take thee away ; 
 and pluck thee out of thy dwelling place, and root thee out 
 of the land of the living, Selah. 
 
 t 4thly, You have the feafon when this ax is thus 
 laid unto the root of the trees, in thefe words, Nozo 
 a/fo. Here you may notice, (1.) There is no time or 
 feafon fpecified ; but this is the cafe, that the fword 
 of juftice lies near the finner, ready to cut him down; 
 and accordingly, finners are called children of wrath : 
 •while they are finners with refpecl unto their ftate, 
 they are children of wrath, Eph. ii. 3. And were by 
 nature children of wrath even as others. (2.) There are 
 fome feafons when the ax is more immediately and 
 clofely laid to the root of the trees, viz. when molt 
 remarkable privileges are beftowed and yet abided : 
 for as is the cafe in natural things, fo here. The huf- 
 bandman does not ordinarily pitch upon the winter- 
 feafon, when all things are drooping and deadlike, 
 for examining his trees, differencing between the 
 fruitful and barren, and cutting down fuch as cum- 
 ber the ground ; but he pitches upon the fummcr 
 feafon, the feafon of fruit ; then the difference be- 
 tween the good and bad trees is evident ; then the 
 demerit of the barren trees doth inconteftibly appear ; 
 and then is the ufual feafon of mofl remarkable ha- 
 vock among them. So in fpiritual things, the more 
 privileges are bellowed, the forer* they are abuicd, 
 the nearer does the ftroke of the ax feem to be ; ac- 
 cordingly, when John preached this fermon, the plea- 
 fanteft fu miner feafon that ever the church had feeu 
 was begun: John was preaching as Chrift's harbin- 
 ger ; he was preaching in the wildernefs, not in the 
 temple, as an evidence the partition wall between 
 
 Jews 
 
tf 5 o LECTURE XIX. 
 
 Jews and Gentiles was about to be broken down ; 
 Chrift hjmfelf was come, and was about to enter upon 
 his public miniftry : and thus the more pleafant the 
 Jammer was, the more fruit was to be expefted, and 
 the barren trees the nearer to be deftroyed ; at fuch 
 a time as this did John fay, And now alfo the ax is laid 
 unto the root of the trees. But 
 
 I ■, In this verfe, we have a declaration of the 
 future destruction of the wicked, Therefore even tree 
 ■ Acifbringeth not forth good fruit, is hewn down and 
 cafi into the fire. Where notice, y?, One of the 
 names or chara&ers of the wicked, they are trees that 
 tning not forth good fruit. 2diy 9 God's difpenfations 
 towards them, they are cut down, and cafi into the fire. 
 %dly, The certainty and univerfality hereof, Every tree 
 that bringeth not forth good fruit is hewn down and cafi 
 into the /ire. 
 
 £i.) You have one of the chara&ers of the wick- 
 ed, trees thai bring not forth good fruit.- And this cha* 
 racier they may bear for thefe ends : ( .) To point 
 out their ©ppofttion to the godly, who are filled, or 
 fuitabiy concerned to be filled with the fruits of righ- 
 temifnefs. So in the fir ft Pfaim we have a defcription 
 of the godly man, ver. 3. Hefhallbe like a tree planted t 
 by the rivers of water, that bringeth forth his fruit in 
 
 his feafon ; and it follows ver. 4. The ungodly are 
 
 notjk, The Lord's people being united to Chrift, im- 
 planted in him as the true vine, bring forth fruit to 
 his praife, Song iv. 16. — Let my beloved come intohis 
 &nd eat his pleafant fruits : whereas the wicked, 
 being (trangers to Chrift, do not, cannot (while fuch) 
 bring forth any good fruit; both the civil and religi- 
 ous actions, the pJowing and praying of the wicked 
 re \\x\, for whatsoever is not of faith, is fin. (2.) To 
 i lew that God,, in juftice, might proceed againft fin- 
 i:.:s on account of mere privation or want of what is 
 good, though this did or could take place without po- 
 sitive corruption. The matter is not about what evil 
 fruit they bring forth : if fo be that they bring not 
 
 forth 
 
Upon Matthew iii. 8. 
 
 ~3 f 
 
 forth good fruit ; they are hewn down and tajt into the 
 fire ; for fin is any want of conformity unto,, or tranf- 
 greilion of the law of God. Yet (3.) They bear 
 diura&er, to point out the bad fruit brought 
 forth by fuch trees. Though God might, in juftice, 
 proceed againft the children of men for the mere pri- 
 vation or want of what is good, did fuch a thing take 
 piace ; yet certain it is, where there is not good fruit, 
 there will be fomething infteadof it, viz. wild grapes, 
 I fa. v. 4. — When I looked that it jhould bring fvrlb 
 grapes , brought it forth wild grapes? The fruit- brought 
 Forth by the wicked is ufelefs and poifonous, as res 
 ftewed in a former letture upon this chapter ; their 
 vine is the vine ofSodo?n 9 and their grapes of the fields 
 of Gommorrah. 2dly, You have God's difpenfatioa 
 toward them, that are finally fuch barren trees. This 
 you have in two branches : (r.)They are hewn down, 
 (2.) Call into the fire. This is flill in aliufion to the 
 ihulbandman or gardener, who deals thus with trees 
 that do but cumber the ground, and indeed properly' 
 may the expreffions be vtfed fpiritually ; fuch as arc 
 tinally barren trees in the garden of God, are, (*..) 
 Hewen down, inz. by death. We deny not but feme 
 fuch trees may be laid to be hewn down before death, 
 as the Spirit's day may be over with fome, before the 
 day of their natural life be ended ; judicial itrokes 
 may be miiicled ; hell, as it were, begun with them 
 before this ; vengeance fo executed upon them as it 
 appears to all beholders what cafe they are in, and 
 whither they are going, before the thread of life be cut. 
 Thus are they, in a way of juftice and judgment, hewn 
 down from their privileges ; hewn down from their 
 felicity, even before death : but death is that general 
 ftroke whereby all thefe barren tr t may efeape 
 
 Rich vifible judgments hereaway, are hewn- down ; 
 hereby they are hewn down from being members of 
 the church, either militant or triu ; hewn 
 
 . from being any more under the care of the great 
 ndman, or under the influences of heaven ; 
 
 hewn 
 
i$z LECTURE XVII. 
 
 hewn down from any profeffion they had, or happi- 
 nefs they enjoyed ; and, in a word, hewn dowu as 
 fit fuel for the fire. For 
 
 (2.) They are caft into the fire, viz. the fire of 
 hell, Ifa. xxx. 33. Tophet is ordained of old, yea, for 
 the king it is prepared ; he hath made it deep and large ; 
 the pile thereof is fire and much wood ; the breath of the 
 Lord, like a fir earn of ' brimftcne, doth kindle it. Here 
 it may be enquired, whether there be material fire in 
 hell ? We fhall not dip much into this enquiry, only 
 mention the two following things : (1.) That the 
 fouls of men being immaterial fubitances, cannot be 
 affected with material fire. The fire wherewith they 
 are punifhed is the fire of divine wrath, the fire of a 
 fcourging and gnawing confcience, which is the. worm 
 that dieth not. But (2.) That as the fouls and bodies 
 of the wicked will be re-united, it is abundantly rea- 
 fonable to affert, that there will be material punifh- 
 ments fuiting their embodied eftate ; and as to what 
 difficulties arife from conceiving of everlafting burn- 
 ing, they areeafily refolved from a view of omnipo- 
 tence, for, Is there any thing too hard for the Lord f 
 Gen. xviii. 14. Thus then are the barren trees hewn 
 down by death, and caft into the fire of hell, imme- 
 diately after death, in confequence of their fentence 
 received in the particular judgment ; and it is reafo- 
 nable to affert that the torments of the wicked will be 
 increafed upon the re-union of their fouls and bodies, 
 in confequence of the fentence pronounced in the ge- 
 neral judgment. 
 
 ^dly, You have the certainty and universality of 
 thefe difpenfations toward the barren trees. Every 
 (fuch) tree is hewn down, and cafl into the fire. The 
 Lord's procedure is both impartial and powerful : it 
 is impartial, for he will by no means clear the guilty, 
 nor any of them : and it is powerful ; for none of 
 them can prevent the ftroke of his ax, or flee from the 
 face of the throne, and of him that fitteth thereupon, 
 
 — Every 
 
 
Upon Matthew iii. 8. 233 
 
 — Every tree that bringeth not forth good fruit is hewn 
 down and cafl into the fire. From this verfe obferve 
 the following things. 
 
 \fl, That the Lord takes notice of all the children 
 of men. He knows where and what they are ; what 
 they arc doing ; and what fort of fruit they bring . 
 forth ; and applies his ax accordingly unto the barren 
 trees,— AW alfo the ax is laid to the root of the trees. 
 
 "idly, Obferve the Lord's patience : he does not 
 cut down the barren tree upon the firft view he gets 
 of it ; but lays the ax to its root ; and thus boxh gives 
 warning, and takes his aim, before reaching the 
 ftroke : he thus gives warning ; for every moment 
 that the Lord fuffers the ax to ly at the tree, without 
 reaching the ftroke, is a fermon to the tree ; a decla- 
 ration, that as judgment impendeth, fo there is yet 
 hope ; and thut however long the ax has been at the 
 root of the tree, if the tree begin to bear good fruit 
 before the ftrcke be reached, the ax will be removed- 
 without doing execution, for Ezek. xxxiii. 1 1. Say 
 unto them, As Hive, faith the Lord God, I have no plea- 
 fur e in the death of the wicked ;*but that the wicked turn 
 from his zvay, and. live ; turn ye, turn ye from your e- 
 vilways ; for why will ye die, houfe of Ifrael ? And 
 as thus he gives warning, and thereby teftifies his pa- 
 tience ; fo he alfo thus takes his aim ; and you know^ 
 that the longer and more pointedly that a man takes 
 his aim, the fairer he bids for hitting the mark ; fa 
 the longer that the ax of juftice lies at the root of the 
 trees, the longer that God's patience is abufed, the 
 more feverely will the ftroke fall in the iffue; and hence 
 is the exhortation given, Pfal. ii. 12. Kifs ye the Son* 
 left he be angry ; end ye perijh from the way, when his 
 wrath is kindled but a little, biejfed are all they that put 
 their trujl in him. The burning of his wrath, and the 
 hewing of his ax is the fame thing : 'and indeed if once 
 his wrath begin to burn, and his ax to hew,, the dii'- 
 mal cafe of the obje&s of his wrath will be a clear e- 
 yidence, that blcffcd are all they that truft in him, 
 
 G g Z dly y 
 
a 3 4 LECTURE XIX. 
 
 3^/7, Obferve the ftupidity of fuch as abufe privi- 
 leges, as pillows for floth and carnal fecurity ; like 
 the Jews, whofe cry was, ihe temple of the Lord, the 
 temple of the Lord, the temple of the Lord are thefe. 
 As they enjoyed external privileges, they imagined 
 all was right with them. In like manner, many are 
 ready to value themfelvcs upon a fummer feafon en- 
 joyed, without any fuitable concern about what im- 
 provement is made thereof : they have the gofpel ; 
 are admitted to fealiug ordinances ; and there" they 
 reft, in thefe they glory, as if luch external privileges 
 were diftingui fixing characters of thefpecial favourites 
 of heaven ; little confulering, that the more clear and 
 favourable that the fummer feafon of privileges be ; 
 the more clofe is the ax laid to the root of the trees ; 
 and the nearer is the maftcr of the vineyard to hew 
 down fuch as are barren. It was in fuch a fummer 
 feafon that John faid,— And now alfo the ax is laid t$ 
 the root of the trees. 
 
 4thly, Obferve,the prefent time only is ours. Wc 
 can, by no means, promiie upon futurity. We may 
 tell what is the prefect cafe, the prefent duty au4 
 privilege, even of a kicked perfon ; but we cannot 
 tell what will be bis cafe a few moments hence, or if the 
 calls to duty and exhibition of privileges will be long 
 farting with him. We may tell that the ax of jtt(Ucc 
 is presently lying at his root, but we cannot tell how 
 ibort while it will \y 9 before reaching the fatal blow* 
 Therefore, O Chritilefs firincr, beware of taking reft 
 one moment in thy prefent melancholy cafe ; Beh/d* 
 n&w h the accepted time, and novo is the day of /ahurtion * 
 and therefore, To-day, if thou wilt f>ear bis voice* har- 
 den not your hearts as in the provocation. 
 
 $th/y, Obfefve how the world is divided, *7£. into 
 two parts, good and bad, fruit-bearing and barren 
 trees. None in this affembly need be at a lofs to de- 
 termine whether or not they belong to one or other 
 of thefe clafTes ; for certainly you do : but your 
 great concern (bould be to try, and know which of 
 
 the 
 
Upon Matthew Hi. xo. 234 
 
 the two you belong unto ; for as there is no midft 
 betwixt the natures, Jo no midft betwixt the events of 
 thefe trees. Eeither you will be yifited with the baf- 
 ket or with the ax ; either enjoy a perpetual fummer 
 in glory, under the benign influences of the Sun of 
 righteoufnefs, or be for ever be tormented with the 
 fire *f vengeance prepared for the barren tree ; for, 
 Every fuch tree is hewn down and caft into the fire. 
 And this is indeed dreadful fire ; for whereas wood, 
 when caft into the material fire, is foon confumed, 
 this fire of vengeance does ever burn, but never con- 
 fume the barren tree ; and fo in ver. 12. of this chap- 
 ter, it is called, unquenchable fire : fuch as are caft 
 thereinto, rejected life when they might have had it ; 
 now death fiees from them, though they greatly de- 
 fire it. 
 
 Sthly, The nature of the death of the wicked, and 
 the difference between their death and the death of 
 the godly. What does death to the wicked ? . it hews 
 them dow r n by the root* Now, you know a tree that 
 is cut down by the root, is not only taken from the 
 place where it formerly was, but is quite unmeet for 
 being planted in any other place ; fo is the cafe with 
 the w 7 icked. But what does dearh to the godly ? it 
 indeed plucks them up, but does not hew them down : 
 it plucks them up, as a flower or tree is taken from 
 a nurfery to be planted elfewhere ; it plucks them up 
 from their infant militant ftate, tq plant them in a 
 (late of triumphant maturity. Death accofts the wick- 
 cd with its fting ; but the godly, unftinged : So that 
 the believer, in the falutary pangs of his death, may 
 fing, death 1 where is thy fling f grave > where is 
 thy viftory ? while che ax of juftice cuts down the 
 barren tree, that it may be caft into the fire. 
 
 Jthly, The duty of giving faithful warning of ap- 
 proaching danger. Thus was John employed, when 
 he fays, And now alfo the ax is laid to the root of the 
 trees. Hence obferve the ditxe^ence between preach- 
 ing the law, and preaching legally, or in alegalftrah * 
 G g 2 To 
 
1$ LECTURE XIX. 
 
 To preach the law, and thereby give warning of dan- 
 ger is duty ; to preach legally is fin. But, fay you, 
 what are the differencing charafters of thefe two ? 
 We anfwer, in a word, (i.) Such as preach the law 
 of works, particularly, its threatnings, as what all 
 men, both faints and finners, naturally deferve to 
 have executed upon them ; but at the fame time fhew 
 that the believer has been by Chrift delivered there- 
 from, and fo is no more fubjed to the law of works, 
 either in its commanding or condemning part, but 
 only to the law of Chrift ; fuch, though they preach 
 the law, yet are not preaching legal do&rine. A- 
 gain, £2.) Such as fhew the finner that is ^et under 
 the law as a covenant, that he can expect no falvation 
 therefrom ; that it is only in a way of fleeing to 
 Chrift, that he can be delivered from the fan&ion of 
 the broken law ; fuch, though they preach the law, 
 yet are not preaching legal doctrine. In a word, 
 when the law is preached in room of the gofpel, or 
 as if falvation were attainable by the works thereof, 
 that is legal doctrine ; whereas when it is preached 
 only in a fubferviency to the gofpel, and as a fchool- 
 mafter to bring us to Chrift ; this is fo far from being 
 legal doftrine, that there is no fuitable preaching of 
 the gofpel without it ; and thus did John preach, while 
 he faid, And now alfo the ax is laid to the root of the 
 trees ; — which will evidently appear by comparing 
 this with other parts of his do&rine, fuch as in the 
 following verfe, I indeed baptize yen with water unto 
 repentance ; but he that comet h after me is mightier than 
 
 J. And fo, 
 
 Finally, Obferve the end of all warnings, name- 
 ly, that we may be excited to flee from the wrath to 
 come. Why is your danger told you, finner ? Not 
 indeed to render you defperate ; but to awaken you 
 to confider that, though your difeafes be deadly like, 
 though your cafe be dangerous, yet there is hope irr 
 lfrael concerning you. Wherefore, dwake> thou that 
 Jleefejl % arifefrom the dead^ and Qhrifl Jhall give thee 
 
Upon Matthew iii. ic£ iyj 
 
 light. What meane/l tbou 9 OJleeper ? arife and call u* 
 pon thy God. And are you fo far awakened, as to be- 
 gin to feel your fores, to feel that your bones arc 
 broken, that you cannot come to Chrift ? O mint at 
 looking after him as the tender hearted Samaritan, 
 who pours oil into the wound, and wants employ- 
 ment of this fort from finners. It is for this end, 
 that he proclaims his name and office among you, Ifa« 
 lxi. i. and downward, and puts a blank in your hand, 
 Matth. xx. 32. What will ye that I /hall do unto you ? 
 May thq Lord direct you to a fuitable reply, and to 
 his name be praife. 
 
 LECTURE 
 
I 238 ] 
 
 LECTURE XX. 
 
 Matthew in. 1 1. 
 
 I indeed baptize you with water unto repentance : but 
 be that c&meth after me, is mightier than I, whofe 
 toes I am not worthy to bear : he fhall baptize you 
 with the Holy Ghofi, and with f*re. 
 
 WE come now to the fourth part of John's fer- 
 mon, viz. That which we termed do&rinal ; 
 this you have, verfes nth and 12th, I indeed baptize 
 jau with water unto repentance ', but he that comet h after 
 me is mightier than I, whofe /hoes I am not worthy to 
 bear, he fhall baptize you with the Holy Ghofi and with 
 fire, &c. As thefe verfes contain feverai inftructive 
 points of dothine, they may juftly be viewed as form- 
 ing a doctrinal part in this fermon : and you may view 
 them as containing a mixture of fomething both con^ 
 folatory and minatory. The whole nth verfe con- 
 tains confolation ; and there is alfo fomewhat of con- 
 folation in verfe 12th, though these be likewife fome- 
 thing minatory or threatning : for while it is faid, he 
 will bum up the chaff with unquenchable fire, it is alfo 
 faid, He will gather his wheat into the garner. In thefe 
 verfes, you have the comparison dated between Chrifl 
 and John, or rather the infinite excellency of Chrifl: 
 above John, declared by John himfelf. This excel- 
 lency is firft afferted in the firft part of verfe 1 1 th, and 
 then proven in the remaining part of that, and the 
 whole of the 12th verfe. This excellency of Chrift is 
 
 made 
 
Upon Matthew iii. 1 i* 239 
 
 made appear by taking a view, 1/?, Of the perfon 
 and work of John, in the firft part of verfe nth, / 
 indeed baptize you with water unto repentance : Acd 
 idly. By taking a view of Chrift in his perfon and 
 work, as infinitely excelling. John in the remaining 
 part of verfe 1 ith, and in the whole of verfe nth- 
 
 \ft, By taking a view of theperfonand work of Johs3 f 
 / indeed baptize yvu with water unto repeiUance. Upon 
 this we intend not to (land much in lb far as it falls 
 in with what was fpoken upon the preceding pare of 
 this chapter ; only you may notice, 
 
 (1.) The perfon fpeaking, who alfo is the perfon 
 fpoke of, in the pronoun, 7, viz, John the Bap- 
 tift the fon of Zacharias and Elizabeth : 1 (would he 
 fay) who am but a meer man and only a fervant in 
 that houfe wherein Chrift is the Son. 
 
 (2.)His office, — to baptize, I indeed bapthe you. And 
 as it was his office to baptize, fo likewife to preach; 
 for the facraments are not mute figns ; and accord- 
 ingly, verfe iff, As he is firnamed the Baptift, it is 
 faid, 9 Hc came preaching in the wilder nefs of Judea. 
 
 (3.) The manner of John's baptifm, it was v/ith 
 water, I indeed baptize you with water. This is figni- 
 fied, both to fhew that water is the militated, and in- 
 deed the only element that ought to be ufed in bap- 
 tifm ; and not fait, oil, or fpittle, according to the 
 fictions of corrupt churches : Alfo it is figniiled, the 
 more clearly to point out the difference between this 
 fort of baptifm, and that fort of it fpoken of in the 
 latter part of the verfe. 
 
 (4.) You have the nature and end of John's bap- 
 tifm in thefe words, Unto repentance. John's baptifm 
 might be laid to be unto repentance, for thrfe reafons : 
 1. As baptifm is nor, and fo John's baptifm was net 
 to be dilpenfed unto any, but fuch as profefs repent- 
 ance. 2. As baptifm does, and fo John's baptifna 
 include a folemn engagement unto a courfe of 
 repentance, to deny the devil, tb* world, and the fiefy 
 and to livefoberly, right$Qit/ly y and gtdly in a prejent 
 
i±o LECTURE XX, 
 
 evil world. Aud fo in the definition of baptifm given 
 in our Shorter Catechifm, we find that as baptifm does 
 fignify and feal our engrafting into Chrift, fo our en- 
 gagement to be the Lord's. And 3. As baptifm is, 
 and fo John's baptifm was, a feal of the covenant of 
 grace ; and thus a feal of the gift of repentance, which 
 is one of the great bleffings of that covenant ; for 
 Chrift is exalted a Prince and Saviour to give repent- 
 ance uqto Ifrael, and remiffion of finsi and as he now 
 gives repentance, in his exalted ftate, upon the foot- 
 ing of his finifhed work ; he likewife did give it upon 
 the footing of his work, to be finifhed in old Tefta- 
 ment times, and in John's day. 
 
 If it fhould here be enquired, why baptifm is point- 
 ed forth as a feal of the gift of repentance, more than 
 of any other, or all the bleffings of the new covenant I 
 "We anfwer, That as the outward effect flowing from 
 the inward exercifes of evangelical repentance, are 
 the evidences of a fpecial intereft in the new covenant; 
 therefore repentance may be fitly mentioned as the 
 duty engaged unto, and the privilege fealed in bap- 
 tifm : and this fhews that though one exercife or pri- 
 vilege only is here mentioned, viz, repentance ; yet 
 it is tobe viewed, as pointing unto,and comprehending 
 the whole of Chriftian exercife and new covenant pri- 
 vileges, / baptize you unto repentance ; that is, in the re- 
 ception of this folemn ordinance, you become enga- 
 ged unto the whole of Chriftian exercife, evidenced by 
 the fruits and effetts of repentance ; and you have the 
 whole privileges and bleffings of the new covenant 
 fealed unto you, which are connected with the gift of 
 repentance, and of which repentance is a great and 
 cardinal part. But 
 
 (5 ) You have the manner in which John points 
 himfelf forth in his perfon and office in the word In* 
 deed) I indeed baptize you with water. This word may 
 point forth two things.: (1.) An affertion j (2,) A 
 conceffion. 
 
 (1.) An affertion. When a thing is controverted or 
 Called in queftfon, this word is and lawfully may 
 
 be 
 
 
Upon Matthew iii. iu i±i 
 
 he ufed in a way of aflerting the thing queflioned, if 
 true : Thus the penitent thief on the crofc, in rebuke 
 ing his fellow, faid, Do/I not thou fear God s feeing thou 
 art in the fame condemnation ? And we indeed juftly. 
 And thus the news of Chrift's refurre&ion were lpread 
 abroad, The Lord is rijen indeed. Or 
 
 (2.) A conceflion ; that is, when not only the truth 
 is granted, but fomething more pleaded for : in this 
 cafe the perfon that is contending for the truth, will 
 be ready in this manner to concede, or grant that pare 
 which is true, in order to make way for his denying 
 pr impugning the other part which is falfe. And in 
 this fenfe is the word here ufed by John ; it is not fa 
 properly an aflertion as a conceflion : and this will 
 appear, if you notice, 
 
 (6.) The occafion of this part of John's fermon : 
 We indeed have no account of this in Matthew; but 
 as there is a beauty in one Evangelift being more full 
 than another, if you turn over to Luke iii. 15. we 
 there find both this part of John's fermon, and alfo 
 the occafion of it. The occafion of it was, becaufe. 
 the people were in expe&ation, and all men mufed in 
 their hearts of John, whether he were the Chrift or 
 not. Now, here were; two points that the people were 
 ready to believe concerning John, viz. (1.) That he 
 was a Baptift ; (2.) Thar he was the Chrift, John, 
 therefore, grants unto them that part which was true,- 
 that thus he might make way for undeceiving them 
 as to that part which was falfe ; and fo the conceflion 
 is followed with a but ; I indeed baptize you witty wa- 
 ter, but he that cometh after me is mightier than L This 
 account that John gave of himfelf, evidenceth both his 
 honour and humility, his high privilege, and yet his 
 infinite inferiority to Chrift. It evidenced Lis high 
 privilege as being clothed with authority from tne 
 r Lord to preach and baptize : and at the fame time 
 his unfpeakable inferiority to Chrift; while he points 
 himfelf forth only as a meer man, and though a bap- 
 tift, yet but one that baptized *a ith water ; one who 
 H h difpenfed 
 
W LECTURE XX. 
 
 difpenfed the ordinance, but could not communicate 
 the blefling with it : and thus he makes^ way for a di- 
 rect commendation of Chrift in the fotTowing words : 
 For 
 
 4 i.d!y 9 The excellency of Chrift is made appear by 
 taking a view of his perfon and work. 
 
 (^i.) Chrift is pointed out m his perfon in thefe words* 
 But he that cometh after ?ne is mightier than /, whofe 
 Jhoes I am not worthy to bear. Where you may notice, 
 
 (i.) The manner in which Chrift is pointed un- 
 to, He that cometh after me. If it here be enquir- 
 ed, why Chrift was faid to come after John, feeing 
 he was already come in the flefh, and, as we fhewed 
 you formerly, was at this time about 29 years of age? 
 The anfwer is plain, viz. That this coming after John 
 had neither a refpeft ro his incarnation nor dignity. 
 It had not a refped to the incarnation of Chrift ; for 
 he was come in the flefh before this time •• nor hadfcit 
 a refpeft to his dignity, as one may be faid to tome af- 
 ter another as being of lefs ftation and dignity ; for 
 this is overturned in the following words, He is migh* 
 tier than I. But he came after John in refpeQ: of his 
 public miniftry. John, at this time, was exercifing 
 his public miniftry ; but Jefus was not yet baptized, 
 of which you read in the fequel of this chapter ; nor 
 was he yet tempted of the devil in the wildernefs, of 
 ' which you read in the beginning of the fourth chap- 
 ter ; after both which he entered upon his public mi- 
 niftry ; for of this alfo we hear afterward, when the 
 time* came that it did take place, chap. iv. 17, 
 
 (2.) Notice what John fays of him, He is mightier 
 than I. And indeed well might he fay fo : Why, 
 what was John ? A meer man, a worm, duft and 
 afhes, a man- of like paffions with us ; but what i$ 
 Chrift ? He is, and even then was, though in a ftate 
 .fcf humiliation, the eternal Son of the eternal Father ; 
 . The great Jehovah, God in our nature ; the bright' 
 nefs cf the Father's glory , and the exprefs image of his 
 , ferfoa. In a word., he is Jefus Chrift, the fame yef. 
 
 terday : 
 
 9, 
 
Upon Matthew iiL xr. 243 
 
 terday, to day, and forever. You may fee what he is, 
 what he does, and of how great might he manifefts 
 
 S himfelf to be, in Ifa. lxiii. from the beginning. 
 
 (3.) You have the infinite degree of Chriit's fupe- 
 
 t riority unto John, pointed unto in thefe words, Whofe 
 Jhoes I am not worthy to bear. In Luke iii. 16. it is 
 faid, The latchet of whofe Jhoes I am not worthy to un- 
 loofe, The expreffions are of the fame import, or 
 fhould you conceive any gradation in them, this in 
 Matthew feerns to be the lowed, and fo the ftrongeft 
 expreffion of John's humility and Chrift's excellency. 
 You know it is among the lead offices about a great 
 man's perfon, to unloofe the latchet of, or to bear 
 his fhoes : John acknowledges that he was undeferv- 
 ing of the lead office about Chrift ; that he was fo far 
 from being the Chrift as the people were ready to i- 
 magine, that he was unworthy to loofe the latchet, or 
 to bear the fhoes of Chrift* Thus then you have the 
 excellency of the perfon of Chrift. Bat 
 
 (2. ) We have in thefe verfes the excellency of 
 Chrift's work above that of John, in the remaining 
 part of verfe nth and in the whole of verfe 12th, 
 John had fpoken of his work and office as tending to 
 purification, I indeed baptize you with water ; but at 
 the fame time had ffiewed it to be fuch as ( deftitute 
 of the bleffing) could only fanflify to a purifying of 
 the flefh : now he ihews the work of Chrift to be 
 cleanfing work, of another and more efficacious na- 
 ture. In which words notice, 17?, Chrift's cleanfing 
 work in the heart, latter part of verfe 1 ith, He /hall 
 baptize you with the Holy Ghofl, and with jire. idfy 9 
 His cleanfing work in the church, verfe 12th, Whofe 
 fan is in his hand, &c. It is only a word upon the 
 firft of thefe we can overtake at the time, viz. Upon 
 Chrift's cleanfing work in the heart. 
 
 As it is his work to cleanfe the church from hypo- 
 crites, fo alfo to cleanfe the heart from fin. In thefe 
 words,, you haye the name of the great Sanftifier, 
 viz. the Holy Ghoft; and alfo the quality of his ope- 
 H h 2 Nations, 
 

 
 ^ 
 
 LECTURE XX. 
 
 244 
 
 rations, they are of the quality of fire, He Jhall bap* 
 tize you with the Holy Ghoft ^ and with fire. The Ho- 
 ly Ghoft and fire here mentioned are not to be view- 
 ed its different ; and fo the word and is not copulative 
 in thefe words, but exegetical or explicative, He /hall 
 baptize you with the Holy Ghofi, even with fire. 
 
 If it fhould here be enquired, why Chrift is point- 
 ed out as a Sanctifier, and not rather (at leaft in the 
 fame place) as the Lord our righteoufnefs, as he whofc 
 blood cleanfes from all fin ? It may be for this reafon, 
 becaufe fanttification neceffarily implies juftificarion in 
 it : fo that where-ever one of thefe is mentioned, 
 the other not mentioned, mull neceffarily be under- 
 flood j and fo in the chain of falvation mentioned 
 Rom. viii. 30, you find that, as here fanctification is 
 mentioned, and juftificauon only implied, there juf- 
 tification only is mentioned, and fan&ification implied. 
 
 Again, if it ihould here be enquired, why Chrift 
 may be faid to have a hand in fan£tification-work, or 
 to baptize with the Holy Ghoft ? We anfwer, (i.j As 
 the Holy Ghoft is the Spirit of the Son, as well as of 
 the Father, God fendeth forth the Spirit of 'his Son intoyour 
 hearts, teaching you to cry, Abba Father. (3.) As the in* 
 fiuencesoftheSpiritispurchafedby Chrift. Never could 
 the Spirit, in confiftencywith the honour of God, ha\e 
 put to hand unto fan&ification work, unlefs upon the 
 footing of the work of Chrift, Are backflidings heal- 
 ed ? It is becaufe God ? s anger is turned away from 
 Chrift, Hofea xiv. 4. (3.) Becaufe the Spirit is fent 
 into the church by Chrift, if I go away, fays he, / will 
 fend him. For thefe reaions Chrift may be called our 
 fan&ification as well as our righteoufnefs, 1 Cor. i. 30* 
 
 Further, if it here beencjuired, why the Holy Ghoft 
 is compared to fire ? We anfwer, Becaufe his opera- 
 tions upon the foul have fimilar effefts fpiritually, that 
 material fire has naturally. A few of the qualities or 
 •'effects of fire are thefe : 
 
 (1.) To enlighten. That great luminary the fun in 
 the heavens, which daily affords us light, is a body 
 
 \ of 
 
Ukon Matthew III* n. 24^ 
 
 of fire ; and experience {hews that fires which we our- 
 fclves do kindle in the night feafons, afford light, 
 when the rays of the fun are gone. In like manner 
 the influences of the Spirit are illuminating : and fo it 
 is faid of the Lord's people, Te were fometimes dark* 
 hefs, but now ye are light in the Lord. God who com- 
 manded the light tojhine out ofdarknefs, hathjhined into 
 their hearts, to give them the light of the knowledge of the 
 glory of God in the face of Jefus Chrift. 
 
 (2.) To enliven. What tendency the heat of fire 
 has to revive the chilled, and reftore the weak ; or 
 what vigour it gives unto, and explofion it makes a- 
 mong combuftible matter when put to it, is well 
 known. In like manner are the influences of the Spi- 
 rit enlivening ; they quicken dead finners, and revive 
 decayed believers, Eph. ii. I. Hof. xiv. 7. 
 
 (3.) To aflunilate. Put fuel into the fire, even the 
 fold and black coal is turned into the image and na- 
 ture of the fire. In like manner are the influences of 
 the Spirit affimilating : thereby the image of God is 
 reftamped upon, and Chrift formed in the man. Be- 
 holding as in a glafs the glory of the Lord, we are chan- 
 ged into the fame image, from glory to glory, as by the 
 Spirit of the Lord, 
 
 (4.) To elevate. The fire and fmoke do point up- 
 ward. In like manner, the influences of the Spirit 
 do elevate the foul to fpirituality and heavenly mind- 
 ednefs, Our converfation is in heaven. 
 
 (5.) To purify. The fining pot isforftlver, and the 
 furnace for gold. In like manner, the influences of 
 the Spirit are purifying. God hath called you, through 
 fanclification of the Spirit and belief of the truth : and, 
 and on this account, is the gift of the Spirit faid to be 
 a baptifm, becaufe of the cleanfing imported in that 
 word. And 
 
 (6.) To congregate or aflemble things homongene- 
 ous, and fegregate or feparate things heterogeneous. 
 The fuel put into the fire confifts of a variety of dif- 
 ferent particles, fome watry, fome aerial, and fomc 
 
 more 
 
i4$- LECTURE XX. 
 
 more folid. What effefts then has the fire upon it ? 
 It affembles all the watry and aerial particles by them- 
 felves, and the folid by themfelves ; and what is the 
 fmoke that you fee afcending from the fire, but thefe 
 watry particles that ly difperfed through the feul, now 
 gathering together and afcending upwards ? In like 
 manner the influences of the Spirit lead to a fhuning 
 the carnal, and taking up with the fpiritual part of 
 mankind. To the faints the excellent ones of the earth 
 in whom is all my delight ; Mine eyes are upon the faiths 
 ful of the land ; they Jhall ferve me. 
 
 The Papifts do wreft this fcripture upon which we 
 are infilling, as they alfo do many others : they ex* 
 plain it as having a relation to the fire of purgatory ; ' 
 and thus look upon the Holy Ghoft, and fire here 
 mentioned as different. We had occafion lately upon 
 another fubject more fully to expofe this antifcriptural 
 notion of theirs ; and therefore at prefent only no- 
 tice that the fire here fpoke of cannot be the fire oi 
 purgatory ; for (as indeed there is no fuch thing) \Jl 9 
 It is plain, that this baptifm with the Holy Ghoft, 
 and by fire, was to take place in time, whereas the fire 
 of purgatory, by their own confeffion, does not take 
 place till after death. zdly 9 This baptifm is fpoken 
 of as a bleffing and privilege ; whereas according to 
 the Papifts the fire of purgatory is a fevere punifhment, 
 and what they pray for deliverance from. *idly, This 
 baptifm is fpoke of as the privilege of all the Lord's 
 people, without any exception ; whereas according 
 to the Papifts, all the godly are not tryfted with the 
 pains of purgatory ; but only fuch, whofe fins have 
 not been fully expiated in time. And 4thly 9 It is 
 evident, as was already hinted, that the fire here 
 fpoke of is exegetical of the nature and quality of the 
 Spirit's operations in a faving way upon the hearts of 
 men ; and how fcriptural it is to view the matter thus 
 will appear from Ifa. iv. 4. When the Lord /hall have 
 nyafhedaway the filth of the daughters ofZion 9 and pall 
 
 have 
 
Upon Matthew iri. n« 247 
 
 have purged the blood of 'Jerufalem from the midfi thereof^ 
 by the Spirit of judgement and by the Spirit of burning. 
 The Quakers do alio pervert this fcripture in con- 
 tending againft water baptifm in the mature ages of 
 Chriftianity : It took place, fay they, in the infant- 
 ftate of the church, but ought not to take place now, 
 as baptifm with the Holy Ghoft and by fire is cotne 
 in its room. But it is fufficient for overturning this 
 delufion of theirs to direft you to Matth. xxviii. 17, 
 18, 19, 20. where Chrift's prefence is prorhifed unto 
 his difciples, in the exercife of preaching and baptiz* 
 Ing, even unto the end of the world. It remains 
 yet, that you view thefe w r ords of John not merely as 
 a declaration or piece of information, but as a promife 
 made by the Lord through the inftrumemality of 
 John, or in a way of ufing him as a tool for publifh- 
 ing it ; a promife that our faith may lay hold of and 
 plead upon before the throne of grace, even at this 
 day. The further that our lot is caft into gofpel days, 
 the argument inftead of being more weakened, be- 
 comes the ftronger. Was the Spirit promifed even 
 then when John preached in the wildernefs ; much 
 more now when Chrift is glorified, for, fays he, If I 
 go away, I will fend him : and therefbre, in fuch a 
 withering time as this is, we have need to put in for 
 the accomplifhment of the promife, that while we en- 
 joy water baptifm, and the difpenfation of other ordi- 
 nances, we alfo may be baptized with the Holy Ghoft 
 and by fire. We now baften to a clofe by offering a 
 few obfervations from this verfe. Obferve then 
 
 iy?, That as both minifters and Chriftians ought 
 not to deny or be afhamed of their work or privileges ; 
 fo neither to arrogate any thing to themfelves that 
 may have a tendency to eclipfe the glory of Chrift. 
 Such fuitable exercife was exemplified in John, / op 
 deed baptize you with water, but &c. 
 
 idly, Where true humilfty is, there will not only 
 be a guarding againft thus arrogating to ourfelves 
 what may eclipfe the glory of Chrift j but a concern 
 
 to 
 
248 LECTURE XX, 
 
 to check the finful applaufe and overvaluation of o- 
 thers. Thus was John employed upon this occafion, 
 Luke xv. and downward. 
 
 %dly, It is the great bufinefs of minifters to com- 
 mend Chrift in his perfon and work, as infinitely ex- 
 celling all created glory. Thus alio was John em- 
 ployed upon this occafion, He is mightier than /, whofe 
 Jhoes lam not worthy to bear. 
 
 . 4thly, Obferve upon whom the virtue of the facra- 
 ments or other ordinances difpenfed, doth depend ; 
 not upon the perfons difpenfing or adminiftrating 
 them j but only upon the Lord himfelf, I baptize with 
 water ^ he /hall baptize with the Holy Ghoji and with 
 fire* 
 
 $thly 9 That, according to the oeconomy of grace, 
 the work of fan&ification doth belong unto the Holy 
 Ghoft, He Jhall baptize you -with the Holy Ghoji and 
 with fire. And 
 
 6thly 9 That both the work of mercy and judgement 
 are carried on by fire* Accordingly, in this verfe and 
 context we read of burning with fire and baptizing 
 with fire. Would you then cfcape that ever- burning 
 and never confummg fire of vengeance ? O be con- 
 cerned for that baptifm with the fire of the Holy 
 . Ghoft, exhibited unto you as your privilege in this 
 promife, He Jhall baptize jou with the Holy Ghoji and 
 with fire. 
 
 LECTURE 
 
1 
 
 [ H9 J 
 
 LECTURE XXL 
 
 Matthew iii. 12. 
 
 Wbofe fan is in bis hand, and he will throughly purge 
 his floor, and gather his wheat into the gamer : but 
 he will burn up the chaff with unquenchable /ire, 
 
 AS in the laft difecurfe, we found Chrift pointed 
 forth in his perfon and work as more excellent 
 tn John, particularly in his work in the heart; fo, 
 in this verfe, We have him pointed out in his work, 
 particularly in the church, or in his more general and 
 public work, Whofe fan is in his hand, and he will 
 throughly purge his floor, and gather his wheat into the 
 garter : but be will burn up the chaff with unquenchable 
 fire. Where yTm have iwo things noticeable: \fl 9 
 Chrift's aptitude and readinefs for this general and 
 public work : 2dly. The work itfelf. 
 
 ]/?, His aptitude and readinefs for this general and 
 public work, His fan is in his hand. This is fimiiar 
 to the expreiTion, verfe 10th, And now aifo the ax is 
 hid to the root of the trees. Chrift is both able and 
 prepared for cutting down the barren trees in the or- 
 chard of God, and for purging the chaff from the 
 wheat in his barn floor. Here two things may be en- 
 ured into : (1.) What are we to underftand by this 
 r which is in the hand of Chrift ; (2.) What is im- 
 ported in its being in his hand. But before fpeaking 
 to either of thefe, it is neceffary to premife, that the 
 work here fpoken of h gradual work. Thefe words 
 
 I i have 
 
a 5 o LECTURE XXI. 
 
 have not only a relation to the fijjal purgation of the 
 church, but unto every intermediate ftep taken to- 
 wards it. And keeping this propofition in our eye > 
 ijhould it be enquired. 
 
 (i.) What we are to underftand by the fan that is 
 in Chrift's hand ? We anfwer, It is not indeed one 
 but many ; as there are many arrows in his quiver, 
 fo are there many fans in his hand ; yet are they 
 Ipoke of as if but one, becaufe of the onenefs that is 
 in their ufe and direction j for they all confpire and 
 are directed to this one great end of purging his barn 
 floor. There are particularly thefe fans in the hand 
 of Chrift : 
 
 (i.) The fan of the word, which is quick and powers 
 fuly /harper than any two edged /word, a difcerner of 
 the thoughts and intents of the heart, dividing a/under 
 between the fcul and the fpirit, the joints and the mar- 
 row. - Hereby the precious is feparated from the vile ; 
 the faint from the finner. When the word of law and 
 gofpei is faithfully preached, in its due connexion ; 
 and the word of the law preached in its due fubfervi- 
 ency to the gofpei ; thefe are declarative of the wide 
 difference between the chaff and the wheat ; for what 
 is the chaff to the wheat, faith the Lord? The word (if 
 I may fo exprefs it) is the foundation-inftrument of 
 any reparation' between the chaff and the wheat, as 
 being the great mean in the Lord's hand of forming 
 the wheat ; and thus giving occafion for after fepara- 
 tions by other fans that are in the hand of Chrift. All 
 had been chaff, had not the filver trumpet of the e- 
 i verlaftmg gofpei, been blown among the human tribe; 
 for as we have had occafion to fhew you upon ano- 
 ther ,fubje&, the word of the law is the plough, 
 whereby the fallow ground of the heart is tilled up ; 
 .and the word of grace, the feed, which is caft into 
 the prepared ground, by means whereof the good 
 grain is formed, which Chrift by his fan in due time 
 Separates iron; the chaff. 
 
 (a.) There 
 
Upon Matthew iil 12* 25 r 
 
 {2.) There is the fan of faithfulnefs in the hand of 
 Chrift ; faithful dealing with confciences, and calling 
 them to an account becaufe of anti-evangelical pra£U- 
 ! ces. Oh, how much chaff is blown away hereby, 
 ! when the Lord enables his people, and particularly 
 his fervants and courts, to the exercife thereof! How 
 many are there, who, while fmooth things are pro- 
 phefied unto them, while lenity is exercifed, or care- 
 leffnefs takes place with refpedt to them, feem to be 
 wheat, appear to be folid Chriftians, and witneffes ; 
 but whenever touched on the fore heel, then corrup- 
 tion and prejudice awaken, and they turn back 
 and walk no more with Chrift. And, alas, what fad 
 evidence has there: already been in this congregation, 
 that this may juflly be called one of the fans in ChrifVs 
 hand ; while fome who once belonged unto us, have 
 been left, to bring themfelv.es into fuch a fituation, 
 ; that they may now read both their fin and the awful 
 judgments denounced againft them in Ifa. xxx. 8, 
 and downward! 
 
 (3.) There is the fan of church cenfures in the 
 hand of Chrift. This fan his courts- are called faith- 
 fully to exercife ; and the Lord Chrift, by taking this 
 fan in his own hand, does manage it fovercignly, 
 fometimes in a gracious, and fometimes in a very aw- 
 ful way. Sometimes this fan is ufed by him for fan* 
 ning fome grains of wheat which by the wind of temp- 
 tation have been driven from their heap, back again 
 to their proper fituation ; and fometimes for driving 
 the chaff to a greater diftance from the wheat, thaq. 
 formerly it was. Upon this point you may confult 
 our ftandards, where you will have occafion to learn 
 concerning both the institution and ends of ccclefiaf- 
 tical difcipline, as we cannot prefemly enlarge there- 
 upon 
 
 (4.) There is the fan of afflictions in the hand of 
 Chrift ; particularly, the fan of .public perfecution 
 for righteoufnefs fake. Thus were the flony ground 
 hearers fanned, Matth. xiii. 2c, 2i # 
 
 i I 2 (5.) There 
 
« 5 * LECTURE XXL 
 
 (5/) There is the fan of death in the hand of Chrift. 
 This is indeed the finally feparating fan ; a fan that 
 for ever drives the chaff from among the wheat : for 
 unto fuch as are found among the chaff when the wind 
 of death doth blow, there is np return from this hou;ic 
 of filence unto a (late of church-membcrfhip t\i\ 
 militant or triumphant, feeing as the tree falletb, fo 
 rauft it for ever ]y. And 
 
 (6.) There is the fan of judgement in the hand of 
 Chrift. As death does tan the hypocrite from among 
 believers, the chaff from among the wheat ; fo doth 
 judgement fan the chaff into the fire, even into that 
 unquenchable fire of which we read in the fequel. 
 
 But there are fome difpenfations made fubfervienf 
 to this fanning work in the church, which we may a 
 little touch at : As 
 
 i. Fanning work is carried on by fanning Zion'a 
 provifion ; and by our Lord his taking cafe that it be 
 wholefcme. We may allude to I fa. xxx, 24. The oxen 
 hkewife, and the young affes that ear the ground, Jhali 
 'eat clean provender, which bath been winnowed with 
 the fhonxell, and with the fan. 
 
 ^. By privileging miriifters with livellnefs, and faint9 
 with victories, according to lfa. xH. 16. Thou /hah 
 fan them, and the wind jb all carry ttyem away, and the 
 whirlwind Jhall Jcaiter them, and thou Jhali rejoice in 
 the Lord, and jbati glory in the Holy One of Ifrael. The 
 daughter of Zion fometimes gets a com million toarife 
 and threfh, Micah iv. \y Afife and threjb, daughter 
 of Zion, for 1 will make thy horn iron, and 1 will make 
 thy hoofs brafs, and ibou jha.it be$t in pieces many people. 
 And fo 
 
 3. By fending destroying winds among the vermin 
 in his barn floor. The ..enemies of the church we 
 call the vermin in the T>arn floor, as they are not 
 church-members, neither wheat nor chaff ; but like 
 vermin do infinuate themfelves into the barn floor to 
 confume the grain that is there : thus were the Baby- 
 lonians fanned, jer. li. j, 2. Tim faith the Lord, he- 
 
Upqn Matthew Hi. i%* 253 
 
 hold 1 will raife up againfl Babylon, and againfl them 
 that dwell in the midjl of them that rife up againfl me 9 
 a dejlroying wind ; and I will fend unto Babylon fanners 
 that fli all fan her, and fb all empty her land: for in the 
 day of trouble they fh all be again ft her round about. . And 
 
 4. By temporal judgements upon the church, Jer. 
 xv. 6, 7. Thou haft forfakcn me, faith the Lord, thou art 
 gone backward ; therefore will I ftretch out my hand 
 againfl thee, and deft roy thee. I am weary with repent* 
 ing. And I will fann them with a fan in the gates of the 
 land : I will bereave them of children, I will deftroy 
 my people, fit A they return not from their ways. But 
 we told you it may here be enquired, 
 
 (2*) What is imported in this fan, or thefe fans be- 
 ing in Chrijfs hand ? 
 
 We anfwer, (1.) It imports his readmefs to exer- 
 cife his fan. When we fee a man with a naked fword 
 or fickle, in his hand, we conclude he is ready to ex- 
 ercife them. Thus Solomon's threescore valiant men 
 are faid to hold fwords becaufe of fear in the night, 
 as being ready to exercife them, Song iii. 7, 8. and 
 on this account, may Chrift's fan be feid to be in hi: 
 hand* 
 
 (2,) It imports that his fanning work is begun ; 
 his fan is in his hand, not only as one ready to exer- 
 cife it, but as one actually exercifing it ; for as we 
 premifed, the work here fpoke of is gradual work. 
 This verfe has not only a relation to the final purga-, 
 tion of the church, but to the intermediate (leps ta- 
 ken towards this great end : The work" of Chrift in 
 all its branches is going on, however more infenfibly 
 at fometime:', than at others : his planting, his build- 
 ing, his purging, his fanning work is going on ; and, 
 as the iffue of all, the top (tone ihall in due time be 
 brought forth crying, grace, grace unto it. 
 
 (3.) It imports that it is Chrift himfelf, properly, 
 that manages the fan. Whoever be made inftrumen- 
 tal in fanning work, there is a hand above their hand ; 
 if minifters, in the difpenfation of word and ordinan- 
 ces; 
 
*54 LECTURE XXI. 
 
 ces ; if ecclefiaftical courts in the difpenfation of church 
 cenfures ; yea, if men and devils in raifmg perfecuti- 
 on againft the church ; there is ftill a hand above 
 them, fucceeding and directing the former, and re- 
 gulating and reftraining the conduct of the latter ; for 
 the fan is ftill in Chrifl's hand- And 
 
 (4.) It imports the fuccefs oi the work. As the 
 fan is in Chrift's hand, his endeavours cannot be frus- 
 trated, for he will throughly purge his floor : Which 
 leads, 
 
 idly. To the work itfelf, in thefe words, And he 
 will throughly purge his floor ^ and gather his wheat in* 
 1o the garner ; but he will burn up the chaff with un 
 quenchable fire. And in thefe words this general and 
 pubiic work of Chrift is held forth in two branches 
 (1.) His feparating work 5 (2.) His difpofing work. 
 
 (1.) His feparating work in thefe words, He will 
 throughly purge his floor ^ and here you may notice 
 thefe things : 1/?, The nature of the work, He will 
 purge; idly, The iubjefts of his work, His floor ; and 
 2flly 9 The quality of his work, Throughly. 
 
 \Jij The nature of his work, He will purge. The 
 work of Chrift is purging w T ork ; and this we called, 
 feparating work ; as feparation is effential to the no- 
 tion and idea of purgation. What is purgation in 
 phyfic, but a feparation between thofe humors in the 
 human body, and the mafs of blood, which have pre- 
 judiced or endangered the health ? What is purgation 
 in agriculture, but a feparation between good and bad 
 feed, or between corn and chaff? What is purgation 
 in fociety, but a feparation between ufetul or harm- 
 lefs and hurtful members ? What is purgation in doc- 
 trine, but a feparation between foul food and foul poi- 
 fon ? What is purgation in the foul, but a feparation 
 between fin or corruption and grace ? And what is 
 purgation in the church, but a feparation between the 
 chaff* and the wheat, faints and finners, or obedient 
 and difobedient church members ? Chrift's work 
 is purging and feparating work > and the feveral fans 
 
 mentioned, 
 
 i 
 
I 
 
 en 
 clean r 
 rufale 
 idl, 
 Bhflo 
 in meti 
 the tret 
 beginni 
 cal ; foi 
 not ind 
 true that 
 need pur 
 wheat ; y 
 way from \ 
 caft into t) 
 fpoke of in 
 the floor fj 
 both faints 
 Now the 
 fioo r 
 
; 
 
 II 
 
 k [> fie 
 
 is f 
 \os iii. 
 earth, 
 Ifatah 
 —And 
 as you 
 
 £? As ,] 
 f in it j 
 
 ordingly ] 
 -parating j 
 ■±-*He will 
 . , term or ] 
 :rly taken ; 
 1 (till find a | 
 e hufband- 
 he purges ' 
 oo r itfelf : 
 be a 
 
Upon Matthew iii. is; 257 
 
 idlji You have his dilpofing work in thefe words, 
 And gather his wheat into the garner 1 but he will burn 
 the chaff with unquenchable fire. You know when 
 the husbandman has finifhed his fanning work, he 
 I has not then done, having now feparated the com 
 and chaff, that before were intermixed, he has fome- 
 thing elfe ado, viz. to difpofe of them feverally ; fo 
 Chrift having finifhed his fanning, purging, feparat- 
 ing work, proceeds next to dilpofing woik. Where 
 notice, 
 
 1/?, How he difpofes of the wheat when clean fe- 
 parated from the chaff, he gathers it into his garner. 
 By the wheat, underftand believers ; by the garner, 
 \ heaven, into which all the Lord's people in due time 
 , are brought. Then indeed forrow and figging fhall 
 ' for ever flee away ; then the Canaanite fhall be no 
 4 more in the houfe of the Lord ; then the Egyptians 
 ' of indwelling fin, or outward enemies, who many a 
 \ day Lave annoyed the believer, fhall be feen again no 
 ' more. The time of this gathering into the garner is 
 i the great day,, the day of the general judgment, when 
 ' the whole fociety of the godly, with foul and body 
 ilted, fhall openly be carried into Chrift's garner, 
 as his heap of wheat ; and what hinders the approach 
 of this day, think you, but juft this, that Chrift has 
 ill fome wheat among the chaff, and fome yet to 
 bring in, in a day of power ? for indeed were all the 
 iclecl brought in and made meet for glory, quickly 
 would the thrones be Jet> and the books be opened.— 
 
 but, 
 
 idly, Notice, how he difpofes of the chaff, — He 
 will burn up the chaff with unquenchable fire. — As the 
 Jgodly are the wheat, fo the wicked are the chaff; and 
 as heaven is the garner into which the wheat is ga- 
 thered, fo hell is the fire into which the chaff is caff. 
 And O how terrible is that fire that awaits thee, O 
 Chriftlefs finner ! It is fire without refpite ; no inter- 
 val there, no drop of water to cool thy tongue. It i3 
 without light : though of moft vehement heat, 
 K k yet 
 
«5* LECTURE XXL 
 
 yet without all comfortable light, and fo it is fome- 
 times expreffed by utter darknefs, — The children 
 the kingdom j (viz. many of the }tvjs)Jhall be cafi irtta 
 utter darknefs, there /ball be wailing and gnafhing 
 teeth. And it is fire without end ; for — He will bun 
 up the chaff with unquenchable fire* Well then ma) 
 it be faid. Who can dwell with devouring fire ? Who can 
 dwell with everlajling burnings ? But as we had occa- 
 fion to touch upon this point in a former verfe, we 
 lhall, without further enlargement, conclude with the 
 following obfervations from this- verfe. 
 
 I/?, That all judgment is committed into Chrift's 
 hand# John is here fpeaking of Jefus, when he fays, 
 His fan is in his hand. — God hath appointed a day in 
 which he will judge the world in righteoufnefs, by that 
 man whom he hath ordained. — And think on it, finner ; 
 how will it heighten thy torment, and augment thy 
 hell that Chrift will be thy judge \ he who was in thy 
 offer many a day in a gofpel-difpenfation ; he who in- 
 vited, commanded, obtefted, allured you to come to 
 him, and welcomed you to all the bleflings of his 
 purchafe, yea, to a marriage-relation with himfelf ; 
 when he fhall, without a repenting heait, or relenting 
 eye, pronounce that a\\*ful fentenceupon you, Depart 
 from me, ye curfed, into everlajling fire, prepared for 
 the devil and his angels ! Sure, final Chrift-delpifers, 
 of all men will be moft miferable. And here is com- 
 fort to you, believer. Your Saviour, your advocate, 
 yea your husband is he who will fit upon his white 
 throne with all his holy attendants (the angels) about 
 him, and pronounce that comfortable fentence upon 
 you, Come, ye blejfed of my Father, inherit the kingdom 
 prepared for you from the foundation of the world. 
 
 idly, That there is no (hunning an appearance be- 
 fore the tribunal of Chrift. It is not faid in this verfe, 
 he will endeavour to gather, or endeavour to burn ; 
 but his power is as extenfive as his will ; and accor- 
 dingly he actually does whatfoever he piopofes to do. 
 
Upon Matthew iii. ii. a$$ 
 
 He will gather his wheat into the garner, hut he will 
 burn up the chaff with unquenchable fire. 
 
 %dly, That there is a reality in religion. It makes 
 as great a difference between perfons,as between com 
 and chaff. It changes the very nature j it is a new 
 birth, John iii. 3. Except a man be born again, he can* 
 not fee the kingdom of God. It is a refurre&ion from 
 the dead, Epb. ii. 1. And you hath he quickened, who 
 were dead in trefpajfes and fins. Yea, it is a new crea- 
 tion, Eph. ii. 10. For we are his workmanfhip, created 
 in Chri/l Jefus unto good works. 
 
 4thly, Obferve the difference between Chrifl/s 
 work and the devil's work. It is the devil's work to 
 fift, to lofe the beft and retain the word.* — Simon, Si* 
 tnon, Satan hath fought to have thee that he might fift 
 thee. — But it is Chrift's work to fan, to retain the 
 • good grain, and drive away the chaff, — His fan is in 
 1 his hand. 
 
 Sthly, That even complete falvation is beftowed 
 : for the glory of God. As corn gathered into the 
 garner is for the husbandman's ufe ; fo are the re- 
 deemed, trophies of the Mediator's viftory, and 
 their eternal exercife is to fhew forth his praife, by 
 finging the fong of Mofes and the Lamb, Arid 
 
 6thly, The need finners have to run in to Chrift 
 before the day of grace do pais, and the fire of wrath 
 be kindled. Wherefore, we conclude with the exhor- 
 tation, Pfal. ii. 12. Kifs ye the Son left he be angry, 
 andyeperijh from the way : when his wrath is kindled 
 but a little, bleffed are all they that put their trufl in 
 him. 
 
 Kk % LECTURE 
 
[ 260 ] 
 
 
 LECTURE XXII. 
 
 Matthew ifi. 
 
 13 Then comet h Jefus from Galilee to Jordan unto John 
 to be baptized of him. 
 
 14 Bui John forbad him, faying, I have need to be bap* 
 tized of thee, and comeft thou to me ? 
 
 15 And Jefus an fwering, faid unto him, Suffer it to be 
 fo now ; for thus it becometh us to fulfil all righteouf* 
 nefs. Then he fuffered hinu 
 
 ,■ 
 
 WE have now fpoke to the two flrft parts of 
 this chapter, and come to the third and laft 
 part, according to the, general divifion, viz* concern* 
 ing th% baptifm of Chrift : where we have two gene- 
 ral things : ij?, An account of Chriit's baptifm, with 
 foine of its circumftances, ver. 13, 14, 15. and 
 adly, An account of what took place immediately 
 thereupon, ver. 16, 17. 
 
 if}, An account of Chrift's baptifm, ver. 13, 14, 
 25. Where notice thele things : \(l, An account 
 of Chrift's journey to Jordan, unto John to be bap* 
 tized of him, ver. 13. Then cometh Jefus from Galilee 
 to Jordan unto John, to be baptized of him. "idly, 
 John's oppofition unto the prcpofal of his baptizing 
 of Chrift, firft claufe of *er. \^-But John forbad 
 him, &c. $diy, Some reafoning that took place be- 
 tween Chrift and John upon this fubjeft, in the latter 
 part of ver. 1 5. / have need to be baptized of thee, and 
 tomeji thou to me. And Jefus anfwering, faid unto him 
 
 Suffer 
 
Upon Matthew ill. 13, — 15. 261 
 
 Suffer it to be Jo now , fit thus it becometh us to fulfil all 
 right 'eoufnefs. ^thly^ John's yielding to the force of 
 Chrift'sreafojiing in the latter partofver, 15. Then 
 he fuffered him. 
 
 1//, Then you have an account of Chrift's journey 
 to Jordan unto John to be baptized of him, ver. 13. 
 Where again notice, (i.) From whence Chrift jour* 
 neyed : (2.) Whither or to what place he journeyed : 
 (3.) Why, or for what purpofe he journeyed. 
 
 (1.) From whence Chrift journeyed* Says Mat- 
 thew, From Galilee. Mark is more particular, chap. 
 i. 9. and (hews it was from Nazareth of Galilee. 
 The laft time we heard of Chrift's journeying, we 
 found him returned from Egypt, and refiding at Na- 
 zareth with his mother and fuppofed father, Matth. 
 ii. 22, 33. And when fpeaking upon thefe verfes, we 
 had occafion to touch a little concerning Nazareth 
 and Galilee : fo that we need not here refume : it 
 may be fufficient to obferve, That Jefus had from that 
 time remained with his mother and fuppofed father, 
 in a manner of life that was much private, till now, 
 when, knowing that the time of his public work was 
 drawing nigh, he took journey from Nazareth of Ga- 
 lilee, in order to meet with John, and be baptized 
 by him. 
 
 (2.) You have the place to which Jefus journeyed, 
 ■ viz* to Jordan. May fome (who are acquainted with 
 the fituation of thefe places mentioned) be ready to 
 fay, this was no great journey, as from fome parts of 
 Galilee, to fome parts of Jordan there was no dif- 
 tancc. And indeed it is true, but we have here an 
 account of the particular place of Jordan to which 
 Chrift journeyed, while it is faid he came to Jordan 
 unto John ; that is, he came to that part of Jordan 
 where John was baptizing, and thus we find the dif- 
 tance was confiderable ; for the place where John was 
 baptizing, was in that part of Jordan, which conjoin- 
 ed to the wildernefs of Judea, as you had occafion to 
 fee irom verfe ill of this chapter, Inthofe days ea 
 
7 9 z LECTURE XXII. 
 
 John the Baptifl preaching in the wildernefs of Judea. 
 (3.) You have the end for which Chrift journeyed, 
 it was to be baptized. 
 
 If it fhould here be enquired, why Chrift fubmitted 
 to be baptized ? It might be fufficient tc anfwer, he 
 did fo for rcafons beft known to himfelf; nevertheless 
 we point forth a few things, that we take to be reafons 
 hereof ; viz. ijl, That he might grace his ordinances 
 with his own prefence. Thus he witnefted, yea, did 
 participate in folemn fealing ordinances belonging 
 both to the Old and New Teftament difpenfations ; he 
 was circumcifed, he did eat the paffover, he was bap- 
 tized, and did celebrate the fupper with his difciples- 
 idly. That he might fanfltify the ordinance of baptifm, 
 to his people, by his own partaking thereof. 2>^b> 
 That he might publicly prefent himfelf among finners, 
 not indeed as a finner, that is, not inherently or o- 
 therwife than imputatively ; but as tfre furety and Sa- 
 viour of finners. And Ajhly, That he might prefent 
 and offer himfelf to God the Father to be baptized 
 with the.baptifm of affli&ion, yea, of divine wrath, in 
 the law room and (lead of finners of Adam's family ; 
 and fo he fays afterward, I have a baptifm to be bap« 
 tized withy and how am I flraitned till it be accomplijh- 
 edf In a word, he witneffeth, that his baptifm was 
 neceffary in order to his fulfilling all righteoufnefs, 
 verfe 1 5th. And fure it behoved to be for fome fuch 
 reafons, that Chrift was baptized ; for he had no need 
 of baptifm as a fign or feal of purgation from either 
 original or adtual fin; and this John knew, which 
 gave occafion unto his cppofition to the propofal of 
 Chrift ; to which we are now led ; for, 
 
 2dty 9 You have John's oppofition unto the propo- 
 fal of his baptizing Chrift, in thefe words, But John 
 forbad him. It is obferved that thefe words in the o- 
 riginal, import a ftrong degree of oppofuion ; as if 
 John had laid hands upon Chrift, and by violence 
 endeavoured to keep him out of the water. They in- 
 form us of two things : (1.) That when it is faid in 
 
 the 
 
Upon Matthew iii. 15, — \6. 263 
 
 the preceding verfe, That J ejus came to be baptized of 
 John ; this does not only import a fecret defign ; 
 but that the defign had been intimated unto John, 
 and a propofal thereof made ; for John forbad him. 
 And (2.) That John knew Jefus. It is very plain, 
 that John does not deal with Jefus, as with one of the 
 people, but fpeaks in fuch a way to him as evidences 
 that he knew him. 
 
 Here a textual difficulty may occut, viz. Seeing 
 John knew Jefus before he was baptized, and before 
 the Spirit defcended upon him, how does John infi- 
 nuate, as if the way in which he came to know him 
 had been by the defcent of the Spirit upon him ? John 
 i. 33. And I knew him not, but he that fent me to bap- 
 tize with water, the fame faid unto me, Upon whom thou 
 fhalt fee the Spirit defcending and remaining on him, the 
 fame is he which baptizeth with the Holy Ghoft. For 
 clearing this point, obferve the following things : (i.J 
 \ It feems plain, and is agreed on all hands, that John 
 had never feen Jefus till now, though according to 
 the flefh they were near of kin, and though John was 
 the friend of the bridegroom and harbinger of Chrift ; 
 and this might have been viewed by John's hearers, 
 as a confirmation of both the divinity of Chriil, and 
 authenticity of John's million ; while it was in confe- 
 quence of uo concert between Chrift and John, that 
 John preached and baptized in the name of Jefus, but 
 in confequence of fupernatural revelation, without a- 
 ny acquaintance with Chrift in the flefh. (2.) That 
 John might know Jefus from his own teftimony con- 
 cerning himfelf, or by the words that he fpoke, as he 
 has a way of manifefting himfelf to the foul, that 
 leaves no room to doubt, but that it is he himfelf: 
 as he faid unto Thomas, handle me, and fee, that it 
 is I my f elf. (3.) John might know this by a prefent 
 infpiration and information of the Spirit ; # for we find 
 from the fcripture upon which the difficulty is found- 
 ed, viz. John i. 33. that John was not unacquaint- 
 ed 
 
264 LECTURE XXIL 
 
 cd with this fort of information. And yet (4.) This 
 defcent of the Spirit was the crowning confirmation 
 to John, that the perfon baptized by him was indeed 
 the Chrift ; fo that this defcent of the Spirit was not 
 the primary fign and evidence given unto John, that 
 it was the Meffiah who had been baptized by him ; 
 but as afecondary evidence and crowning confirmati- 
 on * after which there was no room left for doubting* 
 Thus then the difficulty difappears ; John knew him 
 not till he came to be baptized of him ; he then per- 
 ceived that he was the Chrift, by the rays of divine 
 glory darting forth from his perfon, or by a prefent 
 infpiration of the Spirit ; and upon that very occafion 
 got an undoubted evidence of the truth of it in feeing 
 the Spirit defcending and lighting upon him. But 
 
 yiiy, You have the reafoning that took place be- 
 tween Jefus and John upon this occafion. Where no- 
 tice, (l.) What John faid ; (2.) What Jefus faid. 
 
 (1.) What John faid, — I have need to be baptized of 
 thee, andcomejl thou to me ? Where you have firfl: an 
 affertion, I have need to be baptized of thee. — John had 
 formerly been pointing forth the nature of Chrift's 
 baptifm ; now he acknowledges the need he himfelf 
 had of it : he had been (hewing that he baptized with 
 the Holy Gholt and with fire : I, would he fay, do, 
 and can only baptize with water ; thou baptized 
 with the Holy Ghoft and with fire ; and of this fort of 
 baptifm, I myfelf (land much in need, But, fecond- 
 !y, you have a queftion, Comejl thou to me ? This may 
 import thefe things : ( 1.) John's wondering at Chrifi's 
 propofal, Comeji thou to me ? I am quite aftonifhed at 
 filch a propofal as this, would he fay. (2.) An infi- 
 nuation that it feemed not reasonable ; I only baptize 
 with water, thou baptized with the Holy Ghoft and 
 with 'fire ; what way can it then be accounted for, 
 that thou fhouldeft make any application for water- 
 baptifm, who haft no fin either original or actual: 
 yea. who art the infinite Jehovah, and haft the influen- 
 ces of the Spirit in thy hand ? And yet (3.) It may 
 
 import 
 
Upon Matthew Hi. 13—15. 26$ 
 
 import feme place given by John for Chrift's anfwer- 
 ing. He does not perfiit in faying thou (halt not conjc 
 unto me, or be baptized by me ; but he fpeaks in. 
 ilorm of a queftion, intimating, that there was a pof-* 
 ifiblity thatChrift might have fomething ro fay on the 
 •head, that might be fatisfactory : I aik, therefore, 
 iwould he fay, Comefl tkou fo me? Art thou in ear* 
 neft ? or if fo, what is the caufe ? And fo 
 
 (2.) We find what Jefus fays for John's fatisfacli- 
 on, ver. (5. Suffer it to be fo now ; for thus it becom- 
 eih us to fulfil alt right eouf tie fs. He fpeaks, 
 
 1/?, In a way of command or dire&ion, — Suffer it 
 to be fo now. This imports, (1 ) That Jefus granted 
 all that John had laid concerning the dignity of his 
 perfon and work ; he granted that John needed to be 
 baptized of him ; and accordingly he no wife contra- 
 il diets John, in what he had faid upon the point ; but 
 fays, Suffer it to be fo now. As if he had faid, it is in- 
 deed true which thou haft fpoken of me ; yet Suffer 
 it tote fo now. And fo (2.) That Jefus yeriifted itt 
 his propofal, his mind was not changed by what John 
 . had faid : though he grants the truth of it, yet he per- 
 fifts in h : s demand, — Suffer it to be fo now. 
 
 2dly 9 He fpeaks in a # way of fatisfying John, — for 
 
 it becometh us to fulfil all right eon fnefs. Whc?*e 
 
 ( 1.) You have the perfons fpoke of in the pronoun 
 
 fes, — // becometh us. It may perhaps be reckoned that 
 
 here our Lord fpeaks only of himfrlf, and uff s this 
 
 ft-ile as pointing out his divinity and onenefs with the 
 
 terand Spirit, according to Gen. i. 26. fetus 
 
 — But we rather think that our Lord does 
 
 here, both (peak cf himfeif and John ; and thus drafts 
 
 an argument not only from his own work, but from 
 
 John's duty, — It becometh us, that is, both you and me 
 
 in our feveral places and offices to fulfil all righteouf- 
 
 and thus, as I have a right to demand baptifm, 
 
 you have no wan ant to refufe it, in confiitency with 
 
 your office and chara&er. (2.) You have the work 
 
 ed, viz. a fulfilling of all rrghteoufnefi. — How- 
 
 L i 
 
*66 LECTURE XXII. 
 
 ever this might have had fome relation to John, as it 
 fhould be the concern of both minifters and Chriitians 
 to do their duty; yet eminently had it a relation to 
 Chrift, whofe work it was, aa the Mediator of the 
 new covenant, to fulfil all righteoufnefs. This he 
 did two ways, i/?, By his a&ive ; 2dly 9 By his paf- 
 fivc obedience ; he fulfilled both the commands and 
 demands of the law. Thefe words more immediately 
 have a relation to his active obedience, by which he 
 did two things ; 1/?, He obeyed the whole commands 
 of the law. 2dly, He afforded proper confirmation 
 to the faith of his people, by his deportment and con- 
 verfation. And under one or both of thefe didhisbaptifm 
 fall ; for we have his own teftiraony that it was necef- 
 fary for the fulfilment of fcll righteoufnefs. (3.) 
 You have the obligation to this work, — Itbeeometh 
 us. — As there are obligations upon both minifters 
 and Chriftians to their work and duty, fo particularly 
 were there obligations upon Chrift to his work, which 
 he voluntarily came under : as, 1. It became him to 
 fulfil all righteoufnefs, becaufe he flood in the capacity 
 of God's honorary fervant, Ifa. xlix. 2. Becaufe of 
 his oath, Pfai. cxxxii. 1. and downwards. (3.) It 
 became him for the honour of his own name. Yea, 
 (4.), It became him neceffarily ; having once under- 
 taken the work, he could not pofiibly fail in the exe- 
 cution r for he is God and changeth not ; He is not a 
 mere man that hejhould lie, nor merely tl>e Son of mart 
 that he fhould repent. (5.) It became him for the 
 good of his people : the redemption of the foul which 
 is precious had ceafed for ever, had he not cheerfully 
 done the work, and drunk the cup that his father 
 put in his hand. In a word, (6.) It became him to 
 fulfil all righteoufnefs, for the accomplifhment of new 
 covenant-promifes ; fuch as that Ifa. xlii. 4. He Jhall 
 Wtfail nor be difcouraged, till he have fet judgment in 
 the earthy and the ifles jhall wait for his law. And as 
 thus it became him, he accordingly did finifh the 
 work that the father gave him to do j for he faid, // 
 
Upqn Matthew iii. 13 — 15. n€j 
 
 is finifkcdi when he bowed his head> and gave up the 
 iGfa** But 
 
 4th:y> You have in the words, John's yielding,-— 
 
 \¥hen he foffered him. Thefe words are not merely 
 iritroduftor} 3 : c account c r ^ c I Chrift ; 
 
 bi: !u the to ount >f his bapti a ; the 
 
 v lole matter is wrapped up ..1 thefe words Then he 
 
 Jiijfered him :• — ;ud therefore whatever c irioiis |uef- 
 tions might be proDcfect concerning the baptilm of 
 tfcrift, we think it a fufficient call d rrant to pafs 
 over them all in filcnce 5 that the Spirit or 7 3d has 
 feea meet to pafs over them, ana tc give no more 
 par* : eular account of the matter unto us rhan this,— 
 Then he fu fere J him ; or fimply to in rm us, that Je- 
 fus was baptized. We (hall therefore conclude this 
 exercife with the few following observations. Ob- 
 
 4 ferve, 
 
 \ft % The duty of regarding ordinances of divine in- 
 ftitution. How do a profane generation lopk upon 
 them ? How do tney look upon the difpenfarion of 
 the word ? Why, juft as an ufelefs thing : they will 
 berea^y t tell you they hear nothing in public but 
 wha: they th^mfclves do know, or what they can eafi- 
 ly learn from boc>.s ai home. How do they look u- 
 pon the facraments ? Would :hey fpeak forth the 
 language of their carnal hearts, they would oy r they 
 view chem as foplifhncft and this many do fadly evi- 
 dence by their praftic by pouring contempt upon 
 the facrament of the f^oper : they never apply for 
 admifficn : it is never matter oi exercife to them. How 
 unlike are fuch to Chrift ; how unlike to be with him 
 eternally, who thus defpife any inftitution in his houfe. 
 We are called to imitate Chrift in all his imitable per- 
 'feftions ; and the regard he paid unto divine inftitu- 
 
 \ tions, is one of thefe imitable perfections, and you 
 have a plain evidence of fuch regard, in this portion 
 offcripture; iox-^-Then cometh je/us from Galilee, to 
 
 ■ Jordan unto John to be baptized of him. 
 
 Lis * . idly % 
 
 \ 
 
cCS LECTURE XXtl. 
 
 a<//y,How ever much grace the Lord's people have, 
 they ftill need more ; and when fuitably exercifed, 
 they fee their need. Thus was it with John : before 
 this, he was acquainted with the operations of the Spirit 
 upon his heart, and thus was baptized with the Holy 
 Ghoft, and yet he faw his further need ; and hence 
 fays to Chrift, 1 have need to be baptized of thee, — viz. 
 with that baptifm of which he had been fpeaking in 
 nth verfeof this chapter. 
 
 3<7/y, That very fcafible zeal, may be very miftak* 
 en zeal. John was very zealous, when he lorbade 
 Chrift to be baptized of him ; and yet it was miftaken 
 zeal, as appears from the fequel. And we may here 
 fee the fpring of miftaken zeal ; it flows from a par- 
 celling out of divine truths, and filing the eye upon, 
 one part of them, to the neglecting of another part 1 
 thus alfo was it with John, his eye was fixed on th(L 
 excellency of the perfon of Chrift, to the neglect of* 
 •viewing him fuitably, in the capacity cf God's bono- j 
 rary fervant ; the negleft of viewing fuitably thefe 
 low pieces of his work, that belonged unto his humi* 
 liation eftate ; and hence he forbade him, whereas 1 
 Chrift in rectifying his views, led him to a view both * 
 cf his perfon and work, Suffer it to pe fo nozv ; for 
 thus it become! h us to fulfil all right eon fnefs. And fur- 
 ther, you may on this point obferve the nature of 
 miftaken zeal, however fpecious it is ; it amounts un- 
 to a refilling of Chrift, fo was it with John, he forbade 
 him ; or, as we fhewed you in the explication, he 
 violently hindered him. So then the honeft heart, 
 and found head, or well informed confeience, fhould 
 go together ; for, where rhefe are difjoined, the Lord 
 cannot be fuitably glorified. 
 
 4/£/y, Obedience to Chrift is reafonable fervice. 
 He commands no unreafonable thing ; and fo when 
 John was enjoined to— Suffer it to be fo now,— the 
 reafon is annexed,-— for thuj it buometh us p fulfil all 
 pghUoufnefs. And yet 
 
 $thly, When 
 
Upon Matthew iii. 13, — 15. -269 
 
 $tbly 9 When Chrift afferts, it does not become us 
 to counter-queftion him. John did not perfift in 
 enquiring how the baptifm of Chrift could be neceffary 
 in order to the fulfilment of all righteoufnefs ; but 
 when Chrift aliened that it was fo, — Then hefuffered 
 him. And 
 
 6thly 9 Our Lord Jefus has afforded fuitable confir- 
 mations to our faith ; as he has not only enjoined, 
 but has participated in his ordinances* Let us then 
 prize them, and ufe them, as the high ways in which 
 king Jefus is to be found ; and both in the difpenfation 
 and reception of gofpel ordinances, let us plead his 
 promife, Matthu xxviii. 20* Lo 9 I am with you alway^ 
 l cven unto the end of the world. Amen* 
 
 LECTURE 
 
[ 2 7° 3 
 
 LECTURE XXIII. 
 
 i 
 
 Matthew iii. 
 
 \6. And Jefus, when he was baptized \ went upflraight 
 way out of the water : and lo, .the heavens were open- 
 
 \ ed unto him, and he fa%v the Spirit oj God defcending 
 like a dove, and lighting upon him. 
 
 17. And lo, a <boicefrom heaven , faying, This is my be* 
 loved Son > in whom I am ivzll fkafed* 
 
 HAVING fpoke of the baptifm of Chrift, we 
 now come to the account of what took place 
 immediately thereupon, which you have in thefe two 
 verfes. Where notice thefe two things in general : 
 1/?, The events mentioned; adly, The feafon of 
 them ; or according to their order in the veries, 1/?, 
 The feafon of the events ; 2diy, The events them- 
 felves* 
 
 1/?, The feafon of the events, When Jefus was 
 baptized. We obferved in the laft difcourfe on this 
 chapter that the account we had of John's yielding 
 in thefe words, Then hefuffered him, was not only in- 
 troductory unto, but comprehenfive of, the account 
 of the baptifm of Chrilt ; and here you have a plain 
 evidence of it ; for the next words are, When Jefus 
 was baptized. John not only confented to the baptifm 
 of Chrift ; but was a&ially honoured to officiate in 
 this great work ; for, Jefus was baptized. Upon this 
 point of the feafon of thefe events, you may obferve 
 in Luke iii. we are informed that when Jefus was bap' 
 iized and had come up from the water, he prayed ; and 
 
 - 
 
LECTURE, XXIII, s 7 i 
 
 this may inform us of feveral things ; as I. What to 
 think of prayerlefs perfons ; they are very unlike 
 Chrift ; for he was frequently thus employed. 2. 
 With what reverence the Lord fhould be approached, 
 particularly in folemn fealing ordinances ; and what 
 fuitable exercife and concern fhould take place not 
 only before, and in the time of, but alfo after folemn' 
 work. Our Lord immediately after receiving ! tptifai 
 was employed in pra ~r. And 3. That it is in the 
 way of prayer, that we may expeft the opening of 
 beaven unto us. in refpccl of accefs to God, and of 
 receiving bleffings and manifestation.: from him, or 
 being admitted to the enjoyment of him for ever. 
 Chrift prayings the heavens were opened wit 9 him. But 
 to return to Matthew, osyou have the feafon, fo, 
 
 2dly 9 The events themfelves, Where we have U 
 Something done by Chrift himfelt ; 2. Something 
 done concerning him, 
 
 1. Something done by Chrift himfelf, He went 
 Jlraight way out of the water. As none of the words 
 of the Spirit of God, are in vain ; and particularly, 
 none of his words concerning Chrift ; fo neither is 
 this claufe. Some carnal heart may be ready to fug- 
 ged, that this is a very vain claufe; feeing common 
 fenfe may dictate that he would come up out of the 
 water, as having no bufinefs there when once he was 
 baptized ; but we ought to look deeper into the mat- 
 ter, and effay taking a view of the defign of infinite 
 wifdom in mentioning this, both by the Evangeliffc 
 Matthew and Mark : And in order hereunto, confi- 
 der that among the feveral ends for which Chrift was 
 baptized, this was one, that, by his baptifm, he 
 might fignify, his future baptifm with divine wrath 
 and death ; thus the baptifm of Chrift was a figure of 
 his death ; and fo his coming up out of the water, a 
 figure of his refurre&ion ; that the bands of death 
 fhould not be able to hold him ; and that thepromife 
 fhould be accomplifhed, Pfai. xvi. Thou wilt not leave 
 my foul in foil, neither fuffer thine Holy One- to fee cor- 
 ruption ; 
 
t 7 i LECTURE XXIil. 
 
 ruptkru And this claufe further informs us, that it 
 was with the 'fame element, (viz. water) that our 
 Lord was baptized, which he has appointed, as the 
 only element to be made ufe of in baptifm unto the 
 end of time. 
 
 If any from this claufe, fhould ftart the qucftion as 
 to the proper manner of baptifm, viz. Whether it be- 
 by fprinkling water upon, or plunging the baptized 
 in the water? We only remind you that this point 
 was touched at in thefe difcourfes formerly ; and that 
 it was (hewed that both thefe methods feem to be" 
 fcriptural ; and as both feem lawful* the difference of . 
 climate, betwixt this and eaftern countries is a fuffici- 
 cnt reafon for the method ufed in thefe ifles of the 
 fea. But 
 
 2. You have fomething done concerning Chrift, in 
 the remaining part of thefe verfes, where three par- 
 ticulars offer themfelves : (i.) The opening of the 
 heavens unto Chrift ; (2.) The defcent of the Spirit 
 upon Chrift; and (3.) A teftimony from heav.en con- 
 cerning Chrift* 
 
 (1.) The opening of the heavens unto Chrift, And 
 hi the heavens vjere opened unto him. There are differ- 
 ent conjectures as to this opening of the heavens, fome 
 looking upon it as only vifionary ; others as real, as 
 being a real cutting or dividing of the firmament; 
 whereby fomething above the itarry frame was ex- 
 pofed to view. The latter feems to be moft generally 
 agreed upon : in Mark ift, It is on the margin, Cloven 
 tr rent. As we are called both to fpeak and thii 
 foberly of fuch myfterious things a$ are laid before us* 
 in thefe verfes, and of this point among the reft ; we 
 ought to advert to the following things ; 
 
 (1.) That we guard againll too curious enquiries 
 or even imaginations concerning this opening of the 
 heavens ; leit vain man in feeking to be wife, be found 
 chargeable with palling due limits, and breaking 
 through to gaze. 
 
 (*.) That 
 
Upon MX'ttheW'uL. i£, — i5, z*?* 
 
 (i.) That we guard again ft iuch carnal notions, as 
 if this opening of the heavens had been neceiTary in 
 order to the defcent of the Spirit ; or as if the Spirit 
 could not have in this manner defcended, uniefs the 
 heavens had been thus opened. God, Father, Soil, 
 and Holy Gholt is an omniprefcnt being, and more- 
 over is a moft pure Spirit, and fo not to be conceived 
 ef, as material bodies are. And 
 
 (3.) That this opening of the heavens was expref- 
 five of fo.newhat, and fo not in vain ; and it feems to 
 
 ; have been enpreffive of thefe things : (^1.) That our 
 Lord jefus Chrift;, is the Father's favourite as he is 
 his eternal Son by ineffable generation, Prov. viii. 
 22. and downward ; and fo' when Chrift prays the 
 Father to glorify him, he fays, With that glory which 
 1 had with thee before the world began. He would 
 have in this refpect been the Father's favourite, tho* 
 he had never undertaken the work of man's redemp* 
 lion. But (2.) It was expreiiive of the Father's ap- 
 probation of Chrift, as a fit perfon for undertaking 
 the work of man's redemption. Heaven was ihut a- 
 
 • gainii all the human race, by the hand of juftice ; 
 
 I and never any among them could have fallen upoa 
 
 j ths way of getting it opened again : but it is opened 
 to Chrift, and that in the capacity of a public head, 
 F'r h n the heavens were opened unto him. And (3.) 
 This was done as a tfcftiinony of this approbation un- 
 to men; and particularly unto John who was honour- 
 ed to witnefs ihis event- What our Lord faid on an- 
 otiier decafton, John xii, 30- might have, at leaft in 
 (one meafure, been applicable on thisoccahon, Tbi: 
 t cavie not becaufe of/6e 9 but for your fakes : But 
 (2.) You have an account of the delcent of the 
 Spirit upon Chrift, And he faw the Spirit of God de- 
 fending like a dwe ar.d lighting upon him. This was 
 ig before prefigured by the dove lighting upon th^ 
 ark, which was evidently a type of Chriih And here 
 ;~y notice three things : (*.j The defcent itfclfj 
 L » (a.) The 
 
i 74 LECTURE XX1U. 
 
 (2.) The manner of it ; and (3.) The perfon <vho 
 faw it 
 
 (i.) The defcent itfelf, He faw the Spirit defending • 
 like a dove. On this point we fhall offer the follow- 
 ing aflertions. 
 
 1/?, That local motion cannot be properly afcribed 
 to God; he is every where prefent, and fills all things : 
 So that when, in fcripture, fuch motion feems to be af- 
 cribed unto him, as when it was faid that became down 
 to foe the wickednefs of Sodom j or when it is faid, 
 God came from Teman, the holy one from mount Faran ; 
 it is on account of the weaknefs of our capacity, and 
 with refpeft unto his peculiar manifeftations of him- 
 felf, and his Operations in thefe places whither he is 
 faid ta come. Wherefore, when the Spirit is faid to 
 have defcended, let us beware of conceiving fo grofly 
 of the matter, as to/imagine, that he came from hea- 
 ven to earth as material bodies move from one place 
 to another ; but when he is here faid to defcend, it 
 is declarative of his peculiarly manifefting himfelf un- 
 to, and refling upon Chrift. 
 
 zdfy 9 We are not to imagine, that Chrift had not 
 the Spirit before this time ; though it feems to be the 
 mind of moft commentators, that this was the feafon 
 of his receiving a more plentiful communication of 
 the Spirit, and of his being anointed with the oil of joy 
 above his -fellows , and indeed, above meafure ; as he 
 was now about to enter the lifts with Satan, and fhort- 
 Jy to enter upon his public miniftry. 
 
 l ^dh 9 That the form of a dove, which was feen u- 
 pon this oecafion,. was only a fign or fymbol that the 
 infinite Spirit refted upon Chrift, and was nit the- 
 Spirit himfelf, who cannot be feen by the material 
 eye, and has not bodily parts or fhapes :• fo that we 
 may fee the glrofs idolatry of the church of I^ome th$ 
 land of graven images, who from fuch fcriptures do 
 contend that it is not only lawful to form rcprefenta- 
 tions and images of the human nature of Chrift ; but 
 alio of the other perfons in the adorable trinity : Hor- 
 rid 
 
5w 
 Upon Matthew iii. 16, — >iy~. >zj$ 
 
 rid idolatry ! and it may be fufficient for evidencing 
 this, that Ifrael was fo exprefly discharged from fuch 
 pra&ices ; for they faw no manner cf fimilitude in the 
 day that the Lord/pake unto them in Horeb ; that they 
 paid fo dear for their idolatrous practices, particu- 
 larly, in the Babylonifh captivity ; and that neither 
 John who faw this vifion, nor the apoftles of* Chrift 
 did ever pra&ife or countenance fuch things ; but on 
 the contrary, direct unto fpirituality in all our effays 
 at worfhipping God. 
 
 4thly 9 That the reafon why the Spirit defcended 
 upon Chrifl in form of a dove, or teftified his defcent 
 by this fymbol of his prefence, was in order to exprefs 
 the virtues of the Spirit that refided in Chrifl j in or- 
 der to exprefs his innocence and holinefs. The dove 
 is frequently, in fcripture, expreilive of fuch things : 
 the fpoufe of Chrift is called his dove ; and Chriil ex- 
 horts his difciples to be harmlefs as doves ; and for 
 this among other reafons is Chrifl: called the Lamb 
 pf God, becaufe immaculate, holy, harmlefs, unde- 
 Bled and feparated from fmners. 
 
 $tbly 9 That though the perfon anointed with the . 
 Holy Ghoft is Immanuel God-man, (of which un&ion 
 this defcent was a fign ;) yet was his human nature 
 only, the fubjeet of this unfticn : for as God,, he is 
 infinite, and the fame in fubftance with the Father 
 and Spirit j but as man, he was anointed with the 
 Spirit above meafure ; and hence is faid to be anoint* 
 ed with the oil of joy above his fellows, Pfajra s;lv. 7. 
 And 
 
 6tbly 9 That our Lord's being anointed with the Spu 
 rit above meafure (of which unftion this defcent was 
 a fign) was for valuable purpofes ; particularly thefei 
 (1.) In order to qualify him for his work both gf 
 purchafe and application, Ifa. lxi.from the beginning. 
 (2.) That he who was thus anointed with the Spirit 
 above meafure/ might anoint his members with the 
 fame Spirit in meafure. Hence the Lord's people 
 are. faid to have an unftiohfrqpi the Holy Qne> wSerefy 
 M ta 2 they 
 

 <i 7 S LECTURE XXIII. 
 
 they know all things ; and in the forecited lix. of Ifaiah, 
 it is mentioned as one end for which the Spirit of the 
 Lord God is upon him, That he may give the oil of joy 
 for the fpirit of heavinefs. He is our New Teftamcnt 
 Aaron, from whom as our head this precious ointment 
 of the Holy Spirit doth defcend upon the ikirts of his 
 garments, Plalm cxxxiii. But 
 
 (2.) You have the manner of this defcent : Some 
 thrngs that have been fpoken do refpeft the manner 
 of it ; but what we mean hereby, is this general an4 
 plain truth, that the Spirit defcended upon Chrift 
 Dot in a trannent but permanent way ; it lighted upo*} 
 Jiim fo as to abide there j and as this is imported in 
 the words of Matthew, it is clear from John i. 32, 33. 
 // abode and remained upon him. What the meaning 
 of thefe words are, as applied unto this vifion of tha 
 likenefs ef a dove, is fomewhat more difficult. We 
 dumbly conceive they may point out, that John fa^ 
 the likenefs of a dove defcend upon Chrift, but he 
 never faw it afcend from him again \ or that it de- 
 fended upon him, and then evanifbed ; but howeve? 
 this was, certain it is, this defcent was fuch as to evi- 
 dence the Spirit's refting upon him for ever, 3s the 
 anointed of the Lord, 
 
 (3, ) You haVe the perfon who faw this in the pro- 
 noun— he.— He jaw the '6pir\t defcending like a dove^ 
 This is generally applied unto John ; he indeed faw 
 It : but whether you do here underftand Chrift or 
 John, the error feems not great ; for they both faw 
 it : That Jefus faw it, there is po ground to queft'jofy 
 cfpecially as Mark and kuke mention the following 
 words as direfted unto him, Ihou art my beloved Son ; 
 and that John faw it, i$ as plain from tfye gofpel ac- 
 cording to John I 32, 33, 34. But 
 
 (3.) In thefe verfes you have an account of a voice 
 teftifying concerning Chr\{\ r -jind la, a voice from hea* 
 *ven, /vying. This is my beloved So?r> in whom I am well* 
 fteufed. — Where notice, ifi, Fxoqa whence the voice 
 
 came 
 
Upon Matthew iii. 16,-17. iff 
 
 came ; idly, Whofe voice it was ; and %dly s What 
 (he voice faid. 
 
 i/? ? From whence the voice came: it was from 
 heaven. It was heard from above ; and it is general- 
 ly, and it would feem reafonably, reckoned that v: 
 came from that particular part of the heavens that was 
 opened or rent afunder.-— Lo % the heaven was opened t 
 and lo, a voice. 
 
 %dly, Whofe voice was this ? We anfwer, it was 
 the Father's voice ; and this appears two ways : (1.) 
 As we find Chrift praying, and the Spirit defcending, 
 it is reafonable to conclude it was the father that was 
 fpeaking ; $nd thus that all the perfons in the God- 
 head had a hand in thefe wonderful events. But (2 f ) 
 This inconteftibly appears from the thing faid, which, 
 we faid, you have, 
 
 4thly, I his is my beloved Son, in whom I a?n well- 
 pleafed. Where again notice, (1.) A teftimony giv* 
 en to the perfon of Chrift 5 (2,) To the work of 
 Chrift. 
 
 (i.) A teftimony given to the perfon of Chrift, — ^ 
 This is my beloved Son. — There are two refpefts in 
 which Chrift may be called the Son of God : firft, he 
 is fo by eternal and ineffable generation : and fecond- 
 ly, as he is the head of the adopted company ; for 
 as fuch he has cried unto God, Thou art my father y 
 and my God, the rock of my falvation ; and we may cry 
 it after him, which were blafphemy in the firft re. 
 fpeft. We conceive, thefe words do at lead mo{| 
 immediately point him forth as God's Son by eternal 
 generation ; and thus are a teftimony to his dignity 
 and glory, and that he is well-qualified for bis Me-? 
 diatory work. 
 
 (2.) You have a teftimony given unto his work in 
 thefe words,— In whom I am well pleafed. God is not 
 only well-pleafed with him, but in him : though he 
 had never undertaken the work of man's redemption, 
 the father would have been pleafed with him ; but 
 now he is not only well-pleafed with Chrift himfelf, 
 
4*7 3 
 
 LECTURE XXIII, 
 
 but with others in him. The words in the original 
 are ftrong, importing God's refting, acquiefcing, and 
 having complacency in hinu The fword of juftice, 
 (awakened by the fin of man) could never have ceaf- 
 ed ? till it had been fheathed in the bowels of all A- 
 dam's. family, had not Chrift undertaken to receive 
 its ftroke ; but, fo to fpeak, when it once met 
 with Chrift, it flopped there, and way was made for 
 the declaration, Hofea xiv. 4. 1 will heal their back* 
 jlidings, I will love them freely ; for mine anger is turn' 
 ed away from him ; and the father had fo much to 
 promife upon Chrift's head 3 that before he had finifh- 
 ed his work, yea or even entered upon his public mi- 
 niftry, he was in cafe to declare thus concerning bimj 
 ^nd not only was fuch a teftimony given at this time, 
 but alfo at other times, as in Matth. xvii. 5. In Mark 
 and Luke thefe words run as directed to Chrift him- 
 felf, — Thou art my beloved Son : but there can be no 
 fhadow of difficulty in this variation of expreffion ; for 
 while the words were immediately directed unto Chrift 
 himfelf, they were a plain evidence unto fuch as heard 
 them, that this indeed was he ; and fo when it is laid 
 in this 3d of Matthew, This is my beloved Son in whom 
 I am wellpleafed, it is as if Matthew had faid, The 
 direction of the voice to Chrift hiirfeff, did teftify 
 that this Jefus of whom we are fpeaking, is indeed 
 God's beloved Son in whom he is well-pleafed. You 
 have now been hearing of fome wonderful events ; 
 and indeed wonderful they were, and^accordingly are 
 related with a double LoGr Behold, Lo, the heavens 
 were opened, — and lo,a 'voice.— Intimating, both the 
 wonderfulnefs of the events, and the credit we are 
 called to yield unto the account given of them, as al- 
 fo the improvement we ought to make thereof. We 
 now conclude by obferving, 
 
 1/?, The error of the Sabbellians. They denied a 
 Trinity in unity, and held, That Father, Son, and 
 Holy Ghoft is but one perfon, who upon different oc- 
 
 cafions 
 
Upon Matthew iii. i6 > — 17. 279 \ 
 
 cafions does bear thefe different names. We have, in 
 thefe verfcs, a clear proof of a trinity of perfons ; the 
 Father fpeaks, the Spirit defcends, and defcends up- 
 on the Son. This myftery of the Trinity, (quite a- 
 bove the reach of. nature's light) is not only clearly 
 revealed in the new Teftament, but alfo was known 
 by the old Teftament church, lfa. lxiii. 9, 10. And 
 indeed without the knowledge and belief of this myf- 
 tery, the true God cannot be worfhipped ; fo that it 
 is a fundamental truth in our holy religion, which 
 whofoever denies, they are to be held as hereticks, 
 and blafphcmers : whether, Sabbellians, whofe error 
 has been juft now mentioned ; or Arians, who deny 
 the proper divinity of Chrift ; or Socinians, who de- 
 ny the divinity of both the Son and Holy Ghoih And 
 you may alfo obferve from thefe verfes, That all thefe 
 three perfons do concur in, and approve of the work 
 of redemption : fo that we have good reafon to be- 
 lieve and acknowledge that God is love, unto the 
 praife of his grace. 
 
 idly, Chrift was both qualified and confirmed for 
 his work ; for, as man, he needed both : he was 
 qualified by being anointed with the Spirit; and he 
 was confirmed by fuch public evidence of his unction 
 as this before us. He prayed unto God, he trufted 
 in God ; God heard him, and meanwhile fupported 
 him ; and in due time delivered him from all his dif* 
 treffes. 
 
 ^dly, Obferve what ftrong confirmations the Lord 
 gives unto the faith of his people. Thus was Johri's 
 faith confirmed at this time, when he faw the heavens 
 opened unto Chrift, <^c. and he mentions it accord- 
 ingly, John i. 33. And how ftrongly may our faith 
 be confirmed, while we have a more fure word of 
 prophecy, than even fuch a voice from the excellent 
 ^lory, unto which we do well to take heed, as unto a light 
 that fmneth in a dark place ; till the day da%vn 7 and the 
 dayjlar ar'fe iti Qur hearts* And 
 
 4tl 
 
iSo LECTURE XXIII. 
 
 4th!y, Obfcrve what is our duty, namely, to be ttell 
 pleafed with Chrift, with whom the Father is 16 well- 
 pleafed ; to take up our reft in him tor eternity, in 
 whom the Father does reft ; and to teftify our being 
 well pleafed with him by making particular applieatu 
 on of him to our own fouls by faith, in a way of fay- 
 ing habitually, Surely, in the Lord have I ri^hteoufntfr 
 andfirengih; and thus joining iilue with the apoftle, 
 Gah ii. 20- The life that I live in thefefh is by the j ait h 
 of the ison of God who loved me, and gave bimfetf Jar 
 
 me, 
 
 LECTURES 
 
lSl 
 
 LECTURES 
 
 On the fourth Chapter of Matthew. 
 
 LECTURE XXIV. 
 
 Matthew tv. 
 
 1 Then was Jefus led up ofthefpirit into the t ivi!dermfs 9 
 to be tempted of the devil. 
 
 2 And when he had fa/led forty days and forty nights \ 
 he was afterward an hungred. 
 
 IN this chapter you have two general parts : Firft, 
 An account of Chrift from his baptifm, to the 
 time of his entering upon his public miniftry, from 
 ver. ift to 17th, Secondly, An account of fome of 
 the firft pares of Chrift's public work, from ver. 17th 
 to the end. In the firft of thele, notice two things : 
 firft. An account of Chrift in the wildernefs, from 
 v?r. 1, to ver. 12. Secondly, An account of him in 
 Galilee, from ver. 12, to ver. 17. 
 
 Again, in the firft of thefe things, notice, firft, An 
 account of Chrift tempted, from ver. 1, to ver. 11. 
 Secondly, Of Chrift comforted, in ver. u. Further, 
 iathe firft of thefe notice, firft, The preparation for, 
 
 N n ' or 
 
 
ite LECTURE XXIV. 
 
 oroccafion of the temptations of Chrift* ver. I, 2« 
 Secondly, The temptations tbemfelves, the affaults 
 made by the enemy, and the repulfes given him by 
 Chrifl from ver 3d to ver. nth. 
 
 Moreover, in the firft of thefe notice, firft, The 
 place where Jefus was tempted, ver. 1. Then ivas 
 Jefus led up of the Spirit into the wildernefs , to be tempted 
 of the devil — Secondly, The cafe in which he was 
 when the tempter came unto him, ver. 2. And when 
 he had fafted forty days and forty nights 9 he was after- 
 wards an hungrid. It is thefe two verfes we pro* 
 
 pofe to handle at this time. 
 
 Firft then you have the place where Jefus was 
 tempted, ver. 1, Where more particularly notice 
 thefe things : 1/?, Whither Jefus went immediately 
 after his being baptized,-/* the wildernefs. idly^ How 
 he undertook this journey,— He was led up of the Spi- 
 rit. 3<#y, For what end he was thus led up, — to be 
 tempted of the devil, ^thly^ When this took place, — 
 Ihen war Jefus led up. 
 
 1/?, You have the place whither jefus went after he 
 was baptized, it was into the wildernefs. We have an 
 account of what wildernefs it was where John diet 
 preach and baptize, chap. iii. viz. the wildernefs of 
 Judea. We have no more particular account of this 
 place by any of the evangelifts, but merely that it was 
 a wildernefs. Some are of opinion it was the wilder* 
 fiefs of Sinai, as there both Mofes and Elias had faflfr 
 ed before, and farted for the fame fpace of time that 
 Chrifl did, viz. forty days, Exod, xxiv. la ft. 1 Kings 
 xix. 8. and that as thefe two did appear with Chrift 
 upon mount Tabor, at his transfiguration, they con- 
 clude it probable, That thefe three, who thus appear- 
 ed glorified and triumphing together, had formerly 
 fafted in the fame wildernefs of Sinai. But however 
 ibis was, certain it is, it was a proper wildernefs where 
 Jefus fafted and was tempted. We formerly fhewed 
 you that— a wildernefs — is not always in fcripture ex- 
 preihve of a place quite without inhabitants, but i 
 
 Ibmc 
 
Upon Matthew iv. i,~3; 263 
 
 fometimes exprefllve of thefe places that were ufed for 
 
 pafture,and where the houfes were comparatively few: 
 
 [ and thus that the word is fometimes improperly tak- 
 
 I en: but here it is taken properly, and accordingly 
 
 i Mark teftifies, that Jefus when in the wildcrnefb> was 
 
 with the wildbeqfts, Mark i 13, 
 
 2://j, We noticed, ho w he undertook this journey, 
 
 — he was led up tfibe Spirit. Mark lays*, The Spirit 
 
 1 drivetb himint* the wildernefa Mark i. 12. But tUs 
 
 do*s not import, as \i this joun ey had been iui ! u*- 
 
 I tarv, but rather the contrary, That he was iirongly 
 
 I inclined to it by the Holy Spirit, of which he was, now 
 
 full, Luke iv, 1: The Spirit is faid to have driven 
 
 him into the wil^emefs. importing the itropg infin- 
 
 enceel" the Spirii that he was under in this journey j 
 
 and the Spirit is laid to luve led - - iinpo ti v% that 
 
 the journey w r as voluntary; as «dfo th^U co$)du& 
 
 and protection that his holy human x | ?as undhtr 
 
 both in the journey to the wildernci> rhen 
 
 in it among the wild beads of ihe field,. 
 
 3<2/j', You have the end for which be was thus led 
 up, viz. — to be tempted of the devil. The temptations 
 of Chrlft were for holy and wife ends, and accor* 
 ly, the Spirit had a holy hand in them ; and the wil- 
 dernefs was a proper theatre for this fcene, particu 
 ly, as affording fo many opcafions for ter n, *s 
 
 appears in the fequel of this chapter ; aiu: 
 one expreffes it) Chrift engaged the d 
 own dunghills— He was led to be tempted of 
 Devil. This is one name the tempter gets, v 
 points him forth alfo as an accufer ; for it is 
 firfi to tempt and then accufe, efpecially where he 
 ground for his accuCations, though here in* 
 he he. d none *, ior^ — The prjnee of this world came to 
 ;', and found net king in him. The devii bears fe- 
 veral names, that are expreffive of his nature and bu- 
 iinefs ; he is called Satan, which is an advert 
 one upon a contrary fide of a procefs : he is called 
 4-baddon, a deftroyer, Tour adverfary the devil} fays 
 N a z . the 
 
lU L^E CTURE XXIV, 
 
 the apoftle, goes about like a roaring lion 9 feeking whom 
 he may devour. He is called Apollyon, one who ex- 
 terminates, and fo this name alfo points him out as a 
 deftroyer. And he is called Beelzebub,* — a matter fly 
 or the mailer of flies ; — becaufe as the fly is an impu- 
 dent infeft, which though driven from its prey will 
 quickly be at it again, fo the devil, in his temptations 
 and affaults, is impudent, and though rcpulfed again 
 and again, will, if permitted, affault anew as vigo- 
 roufly, as though he had got no repulfe at all ; and 
 of this we have clear inftances in the fucceeding ver- 
 fes of this chapter. But 
 
 4/A/jr, You have the feafon when Ghrift was tempt- 
 ed, in the adverb-r— then. It was after he was bap* 
 tized,and after the feveral wonderful events mention* 
 cdin the latter part of the preceding chapter; after 
 the heavens were opened, the Spirit defcended, and 
 the voice was uttered from heaven, This is my beloved 
 Son, in ivhom I am welUfleafed? — then was Jefus led 
 lip ; and not only was it after, but immediately af* 
 ter, Mark i. 12. And immediately the Spirit driveth 
 him into the wijdernefs. But in thefe verfes you 
 have, 
 
 Secondly, The cafe in which Chriftwas, wl/tn the 
 
 tempter came unto him,- — Apd vshen be bad fajicd, 
 
 forty days and forty nights, he Mas afterguard an hung- 
 
 red.— Where you have mere particularly two things j 
 
 \fi 9 The cafe itfelf : tdlj. The cauie of it. 
 
 1/?, The cafe itfelf, He ivas an hungered* Our 
 J-ord jefus took on him our natural, though not our 
 moral infirmities, and fo we find he was weary ; he 
 did fleep, he did weep, he was an hungered ; he was 
 like us in thefe things, yet without fin, Here we 
 find he was an hungered ; but when ? not indeed du- 
 ring the forty days and forty nights ; they were firft 
 clapfed, and afterward he was an hungered: fchis leads 
 PS to the 
 
 id Thing, *?/z.|The caufe of this cafe, He had f aft- 
 fd forty .days and forty nights. This was indeed a mi- 
 
 racuicusj 
 
Upqn Matthew iv. i, — 3, 28$ 
 
 raculous faft, and fo much the mora was it fo, that 
 jefus was not an hungered till the forty days and 
 forty nights were ended. The Papifts from this fcrip- 
 ture contend for a yearly forty days faft, in imitation 
 of this {aft of Chrift ; and herein the church of Eng- 
 land do take part with them : this they call Lent^ 
 and is the forty days immediately before their Eajier^ 
 which takes place in the fpring feafon. But how un- 
 reafonable their conduct in this matter is, will appear 
 from the following things: (1.) There ought to be 
 an exact agreement between the tranfeript and the 
 copy, which by no means takes place in this matter ; 
 for whereas the faft of Chrift confided in total abfti- 
 nence from food during the forty days, their Lent 
 does only confifl in the ufe of certain kinds of food in 
 a way of abftaining from other kinds. If it fhould be 
 faid, it is impoffible exactly to copy after Chrift in 
 this matter, without deftroying ourfelves, or elfe be- 
 ing miraculoufly fupported ; we own, it is true ; but 
 this furniflies us with another argument, viz. (2.) 
 This faft of Chrift was miraculous, (and fo not to be 
 imitated) as alfo feveral other parts of his work was. 
 It is the higheft prefumption to propofe to imitate 
 Chrift in thefe things which were difplays of his divi- 
 nity and almighty power, and evidenced that he him- 
 frlf was not a finful man, but the Saviour of men. 
 (3.) It can no where be evidenced, that either Chrift 
 or his apoftles did ever fo much as infinuate that this 
 faft ought to be drawn into pra£tice, or thus imitated 
 by the church in fucceeding ages j So that this anni- 
 verfary is meerly a human invention, and thus a wor- 
 fhiping of God in vain, In vain do they worfnip him 
 teaching for dodrines the commandments of men. And 
 (4,) It is a moft abfurd principle, that what Chrift 
 did once for certain and peculiar reafons ought yearly 
 to be imitated by the churcfi. This faft took place 
 but once, for peculiar rea&ns, and ought no more to 
 be imitated in an anniverfary w r ay, or even at all, than 
 his transfiguration upon mount Taljor^ his fweating 
 
 great 
 
 1 
 
c86 LECTURE XXIV. 
 
 great drops of blood in Gethfemane, or his fufferings 
 upon Calvary. Let us then hold by the perfeft and 
 only rule of faith and pra&ice, Ifa. via. 20. for of 
 fuch as do not hold by it, but regard the command- 
 ments and traditions of men, it may be laid, Full 
 well do ys make void the commandment of God by your 
 traditions. But we fball now offer the following ob* 
 fervations from thefe verfes, viz. 
 
 1//, A wildernefs fituation is ordinarily expofed to 
 temptation. True indeed the tempter has his temp- 
 tations iuited both unto a time of profperity and ad- 
 yeriity ; and there are dangers in either cafe ; in pro- 
 fperity there is danger of pride, prefumption and fe- 
 curity ; and in adverfity, of (inking, fretting and def- 
 pair: bat the enemy is furnifhed with peculiar advan- 
 tages in a time of adverfity ; he is then furnifhed with 
 arguments from the perfons prefent fituation, from 
 feeming necellity f and from divine difpenfations. When 
 was it that David faid in his hafte, all men are liars ? 
 but in a time of adyerfit\% When was Afaph's foot 
 like to flip, by being envious and grievous? It was 
 when he himfelf was in adverfity, and his enemies in 
 feeming profperity, Pfalm lxxiii f When was Job 
 tempted to curfe God and die I It was in the time of 
 his adverfity. And fo where was Chrift tempted ? It 
 was in the wildernefs, "Then was Jefus led up of the 
 Spirit into the wildernefs to be tempted of the devil. 
 
 2d/y y The Lord has a holy hand in temptations. 
 True, indeed, God cannot be tempted to evil, neither 
 tempteth he any man ; that is, as being properly 
 the author of temptations : yet he is a holy hand in 
 all temptations ; otherwife they could not poilibly 
 take place ; and particularly, he has a hand in them 
 in a way of permiflion, (r,) He may permit the 
 occafions cl temptations to take place; yea, have 
 an active hand in affording them, as when Jefus was 
 led ap of the Spirit to be tempted. (2.) He may permit 
 the tempter to affault, otherwife he durft net. So 
 was it in the cafe of jobj the devil had both to 
 
 alk 
 
Up'on Matthew iv. i 5 — 3. a #7 
 
 afk leave, and get it before he could in the leaft 
 mole.! Job ; and thus was the devil permitted to 
 tempt Chrift, When jefus was led up of the Spirit 
 to be tempted. But there is this great difference be- 
 twixt the hand that the Lord has in temptations, 
 and the hand that the devil has in them : whereas 
 the devil is properly a tempter wanting to excite to 
 fin, and content how far perfons are involved therein ; 
 the Lord is a tryer of grace, and well pleafed to find 
 his people in his own ftrength foiling the enemy. la 
 Gen. xxii. 1. it is faid, God did tempt Abraham^ he 
 did not entice him to fin, but tried his grace, his 
 faith, love, patience, and obedience ; fo here the 
 Lord gives way to an onfet, that a glorious vi&ory 
 might enfue, Then was Jefus led up of the Spirit into 
 the wildernefs, to be tempted of the devil. 
 
 yllji The temptations of Chrift were determined 
 and neceffary. They were determined, and fo Jefus 
 was led to be tempted. And they were* neceffary, or 
 elfe they had not been determined ; and particularly 
 they were neceffary for thefe purpofes : (1.) In order 
 to render him full of fympathy with the tempted ; he 
 is touched with a feeling of our infirmities. (2.) That 
 he might be an experienced healer and comforter : 
 the phyfician can belt officiate, who has moll experi- 
 ence of the difeafe. Our Lord was tempted like as 
 we are, (fin excepted) that he might know how to 
 fuccour them that are tempted. (3.) In order to caft 
 a copy before us as to the duty and proper manner of 
 ♦refilling temptation. He refitted the devil and refill- 
 ed him with fcripture weapons, and fo arc we called 
 to do, Eph. vi. from vcrfc 10th and downward^ And 
 (4.) In a word he was tempted, in order to qualify 
 him for his public miniftry. Our Lord was now bap- 
 tized, and about to enter upon his public work ; and 
 in the mean time, muft be tempted. Temptation is 
 a good qualification for public work, though hard to 
 bear. As Chrift himielf was tempted, fo, fuch as 
 arc .comuiiflioncd to preach him, are unftt for dealing 
 
 with 
 
2 88 
 
 LECTURE XXIV. 
 
 i 
 
 with fouls, if they be not in feme meafure in cafe to 
 join iflue with the apoftle in faying, We are not igno-< 
 rant of Satan* s devices. Hence fome aricieat and emi- 
 nent divines have mentioned ;hefe three as the com* 
 prehenfive qualifications of a gofpel minifter ; *vku 
 meditation, temptation, and prayer, 
 
 4lb/y 9 Times of manifeftations are frequently foK 
 lowed with feafons of temptations ; and in the Lord's 
 ordinary courfe of dealing with his people, he hasthefe 
 two reafons for it: (i.j In order to qualify for the 
 temptation and fupport under it. For this reafon is the 
 manifeftation firft fent. (2.) That his people may not 
 be exalted above meafure. For this reafon are temp- 
 tations fent upon the back of manifeftations. Thus it 
 was with Paul, When he was caught up to the third 
 heaven and fazv and heard things that were not lawful 
 to be tittered^ left hefhould be exalted above meafure, he 
 received a thorn in the Jfejh, a meffenger of Satan was 
 fent to buffet htm. The lecond of thefe reafons pro- 
 ceeds from the corruptions of men, and fo could not 
 take place as to Chrift, who knevj no fin ; but the 
 firft did. His temptations came not till he was firft 
 confirmed, by the opening of the heavens unto him, 
 the deicent of the Spirit upon him, and the voice ut- 
 tered concerning him ; and being thus prepared for 
 liis temptations, Ihen was Jefus led up of the Spirit 
 into the wildernefs to be tempted of the devil. 
 
 $tbly y The devil mainly accofts the mofl eminent 
 and ufeful. Never was he more keenly engaged in 
 tempting work than when he afiaulted Chrift ; and. 
 next to him, who is the glorious Head, he mainly 
 fets upon the mod eminent and ufeful whether in 
 church or ftate. It is a policy that eafily occurs, and 
 is generally praclifed in war, namely, to aiTault the 
 leaders ; as the enemy well knows, if they once f^ll, 
 the army will the more eatily be fcattered ; and the 
 devil is a better politician than any earthly potentate ; 
 he has more fubtifty, and- now near fix thoufand years 
 experience \ fo we ftnd Zech. iii. he bends his malice, 
 
 and 
 
Upon Matthew iv. t, .2, -289 
 
 ind exerts hirnfeif as far as permitted agalnft Jo(hu»* 
 xcaufe he was the high prieft, 
 
 6thly, Amidit the loweft parts of Chrift's humilia—. 
 ;ion, rays of divine glory did break forth. Jbusit 
 s fometimes faid of Chrift, when he was among the. 
 lands of his enemies, and they wanting to apprehend 
 ii.ii, That be went through the midji and fo pqffed by* 
 l : his, in ordinary cafes, would be but a poor account 
 )f the manner of a man's efcape from among the hands 
 }f his enemies; but as applied to Chi id, fiiould be 
 viewed as a difplay of his divine power, whereby he 
 HAS able to preferve himfelf amidit the greateil dan-- 
 ?ers, till his hour (hould come. So when he allowed 
 hjtifticlf to be apprehended bv judas and his band, .u-' 
 ^on faying, / am he* they ioent backward, and fell ix 
 \be ground, which proceeded from a ray of divine glo- 
 ry and power darted forth from him, who even in* 
 :hi$ low part of his humiliation eftate (till . remained. 
 :o be the King of Glory* So, too, when he was led; 
 nto the wiidernefs, he fafted forty days and forty. 
 :iights, which was owing to his Almighty power ; for 
 >e fafted, all that trine, not only without death, but 
 aho without hunger, he afterwards was an hungered. 
 If it (hould here be faid, Mofcs awd Elias did t e 
 lame, and yet K was no proof of their divinity. W£ 
 mfwer, that even they did u riot without a miracul- 
 ous communication of divme power,, and as typical 
 rf this wonderful faft of ( hrifi which he did effectu- 
 ate by hi*, own pewer. When he bad fafted forty day* 
 tnd forty nights^ he vmA afterward an hungered. 
 
 Jthly, 1 here are fgmfe things in -which we are not 
 called to imitate Gbri.ft ; particularly in thefe : (i.) 
 }n his miraculous a&iojis or paiuons; fuch as, his raif- 
 hjg the dead, or thefc forty days faffing* (2,) In 
 his natural infirmities. We (hewed, you fonperly that 
 Chrift took on him our natural, though not our mo* 
 ra) infirmities. Nowbecauie Chilit was hungry, was 
 weary , did fleep- or the like, for u? to imitate hi no. 
 ia thefe as parts of rdigio is 
 
 than 
 
*9<> LECTURE XXIV. 
 
 than as catled in providence, amounts to fuch" penari- 
 ces, peregrinations and fuperftitions, as are to be found 
 in the lan4 of graven images. If it fliould be enquir- 
 ed, in what then are we called to imitate Chrift ? We 
 anfwer in a word, in all his imitable perfe&ions, or as 
 thefcripture fpeaks, By /hewing forth the virtues of him 
 'who calleth us cut ofdarknefs into his marvelous light. 
 
 8tbly, The devil waits the raoft fit opportunity for 
 his affaults. It is indeed plain from Luke iv. 2. That 
 Chrift was tempted, viz. inwardly, all the forty days 
 that he was in the wildernefs ; but the outward and 
 mod violent attack was referved till Chrift foiuid the 
 cravings of nature ; for before the tempter came to 
 him, he had fa/led forty days and forty nights, and was 
 now an hungered. 
 
 gthly, /The whole of Chrift's obedience was volun- 
 tary. He went to the wildernefs willingly ; he con- 
 tinued there not only until, but even after he found 
 the cravings of nature ; and thus voluntary was his 
 obedietice to the end ; for, he humbled him/elf, and 
 he came obedient to death, even the death of the crofs : 
 and, fays he, the cup that my Father giveth me to drink 
 /hall 1 not drink it. 
 
 icthly, It is no fin to be tempted, but the fin lies 
 in yielding to temptation. Had it been a fin to be 
 tempted, Chrift could upt have been fo, but, he was 
 led up of the Spirit to be tempted. Believer, 9 learn to 
 diftinguifh between the cruel fuggefttons of the ene- 
 my, againft which there is a ftanding teftimony in 
 thy foul ; and on the other hand, your yielding tcf 
 temptation ; and be not difcouraged, but be more and 
 more concerned above all to take the /hield' of fait h^ 
 that you may be able to quench the fiery darts of the wick* 
 ed one. •• 
 
 1 vthfyj Temptations arc limited : As they are de* 
 termined, fo are they limited. Thus was it, as to 
 the temptations of Chrift. The wildernefs was pitch- 
 ed upon, and the forty days were numbered. Credit 
 
 ties 
 
Upon Matthew iv. i, a« 291 
 
 then the promif?, believer, That God will not fujfer 
 sou to be tempted above what he makes you able to bear ; 
 and amidft all temptations, look comfortably through 
 them, upon the footing of what Chrift has faid. Ye 
 are they that have continued with me in my temptations, 
 and I appoint unto you a kingdom. And 
 
 iithly. It is a bad fign to have no experience of 
 temptations. Such as are at war with Satan, in a 
 ftate of war with him, and fo of peace with God, may 
 expeft affaults from the enemy ; whereas, where no 
 fuch affaults are experienced, it is a fad evidence that 
 Ihe ftrong man (the devil) does yet keep the houfe. 
 We call you not to pray for temptations ; oi) the 
 contrary, we are called to pray that the Lord would 
 either keep from being tempted to fin, or fupport and 
 deliver us when tempted ; but you are called to cry 
 and be concerned to be in a ftate of war with the 
 tempter : and if this be your privilege, however far 
 he may be permitted to go on in a way of molefting 
 you, there fhall be ground to fay of you at the end 
 of the day ? They overcame him by the blood of the Lamb $ 
 and by the word of their teftimony* 
 
 O o % LECTURE 
 
I *& 1 
 
 I 
 
 LECTURE XXV, 
 
 Matthew iv. 
 
 3 And ivhen the templer came to him % he faid, lfthtu-, 
 be the Son of God, command that theft ft ones be made 
 bread. 
 
 4 But he anfwered and [aid, It is written, man fha\l 
 not live by bread alone, but by every z^ord which fir Q- 
 feedftb out of the mouth of Qod. 
 
 HAVING fpoke of the preparation for or occa-? 
 fion of the temptations of Chrift, we now 
 come to fpeak of the temptations themfclves, the af- 
 faults made upon Chrift by Satan, and ihe repulfes 
 given unto Satan by Chrift ; of which we have an 
 account from verfe 3d to 12th, Thefe afTaults and 
 Tepulfcs are refpetiively three : Thefirft we have ver- 
 fes 3d and 4th. The fecond, verfes 5th, 6th, 7th. 
 And the third, verfes 8th, oth., icth. And the con- 
 clufion of this courfe of Chrift's temptations is de- 
 clared, verfe nth. The firft of thefe temptations was 
 in general a temptation to doubting and impatience j 
 the fecond, to doubting and felf murder; and the third, 
 to covetoufnefs ; and each of them, either indire&ly ox 
 direftly, a temptation to dcvil-worfhip. 
 
 We return to the tuft of thefe aifaults and repulfes. 
 The affauk we have verfe 3d, and the repulfe verfe 4th. 
 
 1/?, The affault we have verfe 3d, And u^hen the 
 tempter came to him, he f aid, If thou be the Son of God y 
 command that thefe flouts te made bread. Where w* 
 have 
 
 (O The 
 
Upon Matthew itr. 3, 4. 393 
 
 (1.) The author of the temptation, viz. The temp- 
 ter ; and who fo fit for being the author of temptati- 
 ons as the tempter ? Yea, whoever is the author of a- 
 ny temptation, does thereby merit to himfelf the name 
 of a tempter. Who this tempter was,' we learn verfe 
 l. It was the devil, ihen zvas J ejus led up cf the fpirit 
 into the wilder nefs, to be tempted of the devil. And, he 
 is not here, merely called A Tempter, but The 
 Tempter, in a way of eminence. It is his very trade 
 to tempt ; and were it proper to afcribe pleafure or 
 delight to aa accurfed and miferable fpirit, we might 
 fay it is his delight to tempt. He is the tempter ; for 
 however his emiffaries may have a hand in temptati- 
 ons ; yet his hand is either mediately or immediate- 
 ly, indire&ly or directly, in the matter. There is no 
 temptation to fin but the devil has a {hare ifl it ; and 
 therefore may be called the tempter. 
 
 (2.) We have an account of the approach of the 
 tempter,r*-/& came. Where was the devil before ? 
 Did Chrift remain all the forty days and forty nights 
 in the wildernefs free from his aflaults ? No ; how 
 then is he faid to corne at the end of thefe days, as if 
 •he had not been there before ? We judge the cafe 
 was thus : Though Chrift was, during the forty days 
 and forty nights affaulted by Satan's fuggeftions ; yet 
 the devil was not, all that time, vifible to the bodily 
 eyes of Chrift, but at the end of thefe days he came 
 vifibly, and fpake audibly : before, his temptations 
 were more hidden and inward; now, were they more 
 outward and barefaced ; and therefore he is faid to 
 have come at the end of the forty days and forty nights, 
 as though he had not been there before, — '.And when 
 the tempter came ', he faid, , ice. 
 
 (3) We have the aflault itfelf, in thefe words, // 
 thou be the Son of God \ command that thefe Jlbnes-be made 
 bread. Where notice, )Jl, A hypothefis or fuppofi* 
 tion, If thou be the Son of God. idly, A confecjuen- 
 tial defire,^— Command that thefe Clones be made bread. 
 
 \IU. A 
 
$94 LECTURE XXV. 
 
 i/iy A hypothefis or fuppofition, If thou be the Son 
 of God. This fuppofition or doubtful way ofjpeak- 
 ing bad a relation to Chrift's eternal and natural Son- 
 fhip. That Chrift had been the Son of God only in 
 common with mere men, the devil had been fond ; 
 but Chrift's eternal and natural Sonlhip was that which 
 had been fo lately witneffed by a voice from heaven ; 
 it was that unto which the prophets had given tefti- 
 mony ; it was that to which Chrift himfelf had borne 
 vitnefs even in his early years, Luke ii. 49. and this 
 being galling to the devil, he, in this manner, en- 
 deavours to undermine the truth, — If thou be the Son 
 ef God. He durft not flatly deny it ; he knew the 
 truth too well, to venture upon this m Chrift's pre- 
 fence : befides, had he flatly denied it, it behoved 
 him to attempt the fupport of his negation with proba- 
 tion ; which he could not venture on in Chrift's hear- 
 ing j and accordingly he fays not, Thou art not the 
 Son of God, as thou imagined thyfelf to be ; but fly- 
 ly attempts undermining the truth, in a way of feem- 
 ing to fay nothing againft it ; or of feeming to grant 
 it : and accordingly his following defire was made, 
 or infilled on, only in cafe of Chrift's being, or ac- 
 knowledging hknfelf to be the Son of God ; for, 
 
 idly, We have a confe'quential defire, —Command 
 that thefeftones be made bread.~Ro\v very artfully is 
 the temptation laid ! fo that (if it had been poffible) 
 Chriii might have finned whatever fide he chofe. The 
 devil, upon the matter, tells Chrift, That if he did 
 not command that thefe (tones (the ftones of the wil- 
 dernefs) fhould be made bread, he would look upon 
 him as acknowledging, that he was not the Son of 
 God ; and yet had they been made bread, it had 
 been an act of obedience to Satan. So that the de- 
 vil, upon the matter, left it optional to Chrift to com- 
 mand or not command, as he pleafed ; in both which 
 cafes he aimed at gaining his end ; though our Lord 
 difappointed him by wifely ridding of marches in the 
 repulfe given to Satan in the following vcrfe* 
 
 The 
 
Upon Matthew iv. 3, 4I 295 
 
 The devil in this temptation feems to have aimed at 
 thefe things : (1.) At impugning the teftimony which 
 had fo lately before been given from heaven concern- 
 ing Chrift. And fo (2) At leading (Shrift to deny 
 or doubt of his Sonfliip. (3.) At leading him to 
 doubt of the conftant exercife of the providence of 
 God towards him. You fee, would the devil fay, 
 God is not caring for you in this wildernefs ; you are 
 left to be hungry, and like to ftarve : it is your wif- 
 dom to exercife your own power, (if you have as 
 much) in providing for yourfelf, by commanding 
 that thefe ftones may be made bread. And thus (4.) 
 He aimed at leading Chrift to ufe an unlawful mean 
 for the fupport of his human nature. Thus you have 
 the attack itfelf, 
 
 (4.) Take notice in the verfe how immediately the 
 devil's affault is conne&ed with his approach. When 
 he came , be [aid. He wanted to lofe no time ; and 
 accordingly immediately falls to work by faying, — If 
 thou be the Son of God ^ command that thefe ftones be made 
 bread. But as when the prince of this world came t 
 he found nothing in Chrift ; fo Chrift was not igno- 
 rant of his devices. Wherefore 
 
 2dly, We have the repulfe that Satan met with from 
 Chriit, ver. 4. But he anfwered and faid 9 it is written, 
 Man /hall not live by bread alone^ but by every word 
 thai proccedeth out of the mouth of God. Where no* 
 tice, 
 
 (1) The antithefis or eppofkion between the de- 
 vil's temptation and ChrifFs anlwer, in the difcretive 
 particle but. The devil thought he had (poke to ve- 
 ry good purpofe ; If Chrift was the Son of God, it 
 would be a diiplay of his power, a confirmation of the 
 truth, as weii as a prefent anfwer to the cravings of 
 mature, (his. human nature) to command the ftones 
 ot the wildernefs to become bread. Chrift's reafon- 
 ing i> very different from the devil's logick ; and as 
 importing fo much, it is ufhered in with a but, But 
 he anf&ered and f aid. 
 
 (2/) Whencf 
 
*$6 
 
 LECTURE XXV. 
 
 (2.) Whence Chrift's anfwer was drawn ; it was 
 from the word, the written word, He anfwercd and 
 [aid, it is written. And 
 
 (3.) What it was, Man /hall not live by bread alone, 
 but by every wordibat proceedetb out of the mouth of God. 
 If it fhould be enquired, where this is written in fcrip- 
 ture ? We find it in Deut. viii. 3. And he kumbhd theft 
 and fuffered thee to hunger, and fed thee with manna, 
 which thou kneweji not, neither did thy fathers knew ; 
 that he might make thee know, What man doth not live by 
 bread only, but by every word that proceedetb out of the 
 mouth of the Lord doth man live —The fcope of Mofes's 
 words here, or rather of the Lord's by Motes, was 
 to- (hew Ifrael, while they were fed with manna, (that 
 extraordinary bread from heaven) that God was not 
 flaked down to the ordinaty way of fupporting even 
 the bodies of men ; but that whatever method he 
 pteafed to propofe, and by his word to blefs for that 
 purpofe, would be effectual tor that end, whether 
 ordinary bread, Manna, or even famine itfelf : and 
 the very fame was Chrift's fcope in citing thefe words 
 m this place. Thus though in a fpiritual refpcft alio, 
 this holds true, That man cannot live by bread alone, 
 but by every word that proceedeth out of the mouth 
 of God ; yet it is plain the literal and immediate 
 meaning of them relates to the fultenance of the bo- 
 dy ; and fhortly thews, that as no mean without the 
 bleiiiurg, without the divine word authorizing it to its 
 end, can be effectual for the fupport of life : fo life 
 can be fupported, eicher in the ufe of ordinafy means 
 with the divine bleffing, or even without them in a 
 miraculous way. And hence the inference from our 
 Lard's citing thi^ fcupturc was obvious, viz. That 
 though he„ as God, to^Id eaiily have commanded 
 the (tones to become bread \ yet being then in the 
 capacity of Mediator, his Father's honorary fervant, 
 fubmitting to what fuffcrings his father faw meet to 
 mea.fure out to him, and trufting to what furniture 
 bis Father had pro mile d to afford } though he wa* 
 
 then 
 
Upon Matthew lv. $ 4, 29S 
 
 then hungry, it was proper for him to believe, that 
 cither the ordinary means cf life would again be fea- 
 fonably afforded, or that he fhould be miraculoufly 
 fupported in the mean time, till the determined period 
 of the then prcfent trial ; and thus that h*i5 prefent fa- 
 mine would not argue his fpeedy death ; feeing Man 
 (hall not live by bread alone., but by every word that pro* 
 ceedetb out of the mouth of God. 
 
 The mention made of this firfl: temptation of Chrift 
 and rcpulfe of Satan in Luke iv. 3, 4. (for it is Luke 
 only of all the other evangelifts that does mention it) 
 is fo much the fame with this in Matthew, that we 
 need not fpend time in noticing the fmall variation of 
 expreflion. The moft material is, that whereas Mat- 
 thew fpeaks of (tones in the plural number, Luks 
 fpeak* of a particular (lone, — Command this ft one >— 
 whidi only fhews how very particular the devil was 
 in his temptation, not merely deiiring Chrift to com- 
 mand the Rones of the wilderness in general to become 
 bread ; but as it were bringing a particular ftonc to 
 hi: hand, as a more immediate inducement to his 
 prcfent complying with the temptation. From theie 
 yarfes obferve, 
 
 i/f, To be molcfted with Satan even in viable 
 Ihapcs a^:d outward appearances, is no unprecedented 
 thing. Whether this has ever been the trial of any 
 prefcnt, I know net ; but fare it has been the trial of 
 many near and dear to the Lord : and why Ihould any 
 rhink ftrsnge of it, or be difcouraged at it, as if it 
 were an evidence that the Lord had left them, when 
 the great head of the church was thus aflaulted ? for, 
 When the tempter came unto hip* he faid 9 &c. 
 
 idly, Tnc conduCt of the devu may fhame the re- 
 mhTnefsof moo. The dev 1 dees not puf off time in 
 is belli til, his tempting work; his attack is nearly 
 connected with his approach. Why fhould we then 
 put oif time in matters of duty, in matters of foul- 
 concern, and in afting for God ? Certainly the more 
 bufy wifcihave need to be in watching and working, 
 
 "P P the 
 
i 9 S LECTURE XXV. 
 
 the more bufy that the devil is in tempting. When or 
 whenever became, he [aid. 
 
 ydly, Temptations to raze foundations are not to 
 be wondered at. Did Satan tempt Chrift to doubt 
 of, or deny his eternal and natural fonfhip ? Is it any 
 marvel if he tempt you to doubt of or deny your being 
 the adopted fons of God ? Sure no. Your proper ex- 
 erciie in fuch a cafe, is not to be difcouraged, as tho' 
 fome temptation had befallen you which is not com- 
 mon to men *, but to ftudy like your head to refift 
 the temptation ; folding fafl the beginning of your confi- 
 dence (ledjaft unto the end. 
 
 4thly 9 Ariansand Socinians are worfe than the de- 
 vil. Their conduct in the church is worfe than the 
 devil's in the wildernefs ; they venture even to -deny 
 the proper divinity, and thus the proper Sonlhip of 
 our Lord Jefus Chrift. The devil durft at mod but 
 fpeak doubtfully of it upon this occafion, If thou be 
 iheSoncfGod, &c. 
 
 5/i/y, It is the devil's way from good premifes to 
 draw bad conclufions , from truths to infer that finful 
 things ftiould be done. Thus he will tell you, you 
 are a finner out of Chrift ; and it may be true. What 
 then ? Why, fays he, defpair. He will tell you, you 
 are a believer in Chrift, your eftate fecured ; and it 
 may be 'true: What then ? Why, fays he, therefore 
 be carelefs. He will tell you, you have a wandering 
 heart in duty ; and it may be true : what then ? Why, 
 fays he, give over duty. That the Loird had left Saul 
 and would not anfwer him, was true ; but what was 
 the devil's inference ? therefore go to the witch at 
 Endor. That God was and mi£ht be merciful to Ni- 
 neveh was true ; but what was the devil's inference 
 to Jonah ? therefore flee from the prefence of the 
 Lord, obey not his orders. That judas had betray- 
 ed Chrift, was true ; but what was the devil's infe- 
 rence ? therefore hang yourfelf. And lb here; that 
 Chrift was the Son of God, was true ; but wiat was 
 the devil's inference i Command thai thefejiormbemade 
 
 bread* 
 
Upon Matthew iv. 3, 4, 299 
 
 bread : wait not on your father, but work a prepofte- 
 rous miracle. 
 
 6tb!y, The devil, in bis temptations, pretends a 
 great deal of regard both to truth and perfons : and 
 eipecially when transforming himfelf into an angel of 
 light. So here, he affe&ed a concern to have the 
 truth of Cbrift's Sonfhip clear ; and he would give it 
 out as if he had had the preservation of thrift's life 
 much at heart, and had come as a kind adv.ifer in a 
 prefent (trait. You are, would he fay, at the point 
 of death, after fading fo long. This will be the bell: 
 expedient both for clear?hg truth and prefervlng your* 
 felf. If thou be the Sou of God, command that the fe 
 flones be made bread. 
 
 Jthly, lhefwordofthe Spirit which is the word of 
 God, is the beft weapon for repelling Satan. Accor- 
 dingly it is dire£ted unto as one part of the Chriftian 
 armour, Eph. vi. 17. and our Lord here had recou; fe 
 to it ; for — he anfwered and fa:d 9 It is written. 
 
 Sthly 9 Miracles niay be humbly waited for from 
 God, when they ought not to be attempted by u?. 
 We are warranted to believe, that what is good the 
 Lord will give, whether in the ordinary courfe of na- 
 ture, or by working miracles ; but when we pre- 
 fumptuoufly and impatiently attempt them ourfelves, 
 it is an attempt at taking the work out of the Lori? 
 hand, and a condemning his delays. Thus Chrift act- 
 ing in the capacity of a Mediator, in a ftate of humi- 
 liation, and not yet entered upon his public mmiftry, 
 believed that God his Father could miraculoufly, by 
 his mere word, without ordinary means, fuftain the 
 life of his human nature, but would not himfelf work 
 a miracle, in commanding the (tones to become bread; 
 as this (in the circumitantiate cafe) would have ar- 
 gued impatience and diflruft of his Father. Where- 
 tore, he replies, Man fhall not live by bread alone, 
 by every zvord that prcceedeth cut of the mouth if God. 
 And tltfe reply was fo forcible, that the devil no more 
 P p 2 infil 
 
3 oo LECTURE XXV. 
 
 infiftcd on that temptation, but proceeded to another. 
 And 
 
 gthly, Obferve, the duty of fceking God's bleffing 
 on all our enjoyments. Means without his word can- 
 fiot, with his word they will, cr his word without 
 them can, fuftain both body and foul in life : there- 
 fore with relation both to our perfons and enjoyments, 
 let us join with Jabez in laying, i Chron. iv. 9. Ob 
 1 hot thou would/2 blefs me indeed ; — feeing it is the b/e/r 
 fing of the Lord that maketh riffc, qnd he addftb nqjqr- 
 row with it ', Prov, x. 22^ 
 
 LECTURE 
 
501 
 
 LECTURE XXVI, 
 
 Matthew iv% 
 
 c Then the devil took him up into the holy city, and feU 
 teth him on a pinnacle of the temple, 
 
 6 And faith unto him, If thou be the Son of God, cajl 
 thyfclf down : for it is written, He fb all give his an- 
 gels charge concerning thee, and in their hands they 
 Jball bear thee up, lefl at any time thou dafh thy jcof 
 againjl a Jlone. 
 
 j Jefus faid unto him, It is written again, "Thou jhalt 
 not tempt the Lord thy Cod. 
 
 THE account of the fecond temptation and re- 
 pulfe we have in thefe verfes. It may in the 
 entry be enquired, how Matthew reckons this as the 
 fecond temptation of Ghriit, which Luke mentions as 
 the third, Luke iv. 9. and downward ? To which we 
 jinfwer, that in many hiftorical paffages mentioned by 
 infpired penmen, they were not felicitous about re* 
 taining the order in which things were done, though 
 careful to narrate matters ot fact, Matthew and Luke 
 agree, that Chrift met with three feveral affauits from 
 Satan ; and that Satan was three feveral times repel- 
 led by Chriit; though they were not careful to ob- 
 serve the order of thefe temptations *, this being not 
 fo material. Two men may inform us of the fame 
 hiftory, in a different order, and yet be both fpeak- 
 mg equally true. Indeed Ihould they pretend not on- 
 
S o2 LECTURE XXVI. 
 
 ly to narrate fafts, but to narrate them in their pro 
 per order, and yet inform us differently, it behoved th( 
 one to be erroneous : but this is not the cafe witt 
 our Evangelifts. Should you yet enquire,, whethei 
 then Matthew or Luke obferves the proper order ir 
 their accounts of the temptations of Chrift? It is an- 
 fwered, that though Matthew and Luke do fpeak e 
 qually true ; yet it is Matthew that relates the fact; 
 in their proper order ; which may appear from theft 
 things : (i.) Matthew carries on the hiftory by fuch 
 particles as denote an orderly fucceffion and confe- 
 rence in faying, (for inftance) Then the devil taketh 
 him up into the holy city. Again the devil taketh him up 
 into an exceeding high mountain. And then the devk 
 leaveih him. Whereas Luke only ufes the particle 
 and, whiet) denotes no fuch certain order. (2.) The 
 coherence of this temptation with the preceding, 
 fhews it to be the fecond from the former temptation 
 and repulfe. The devil bad found Chrift much dif- 
 pofed to truft his Father ; now he endeavours todrivc 
 him to prefumpiion, to a kind of trufting too much ; 
 as if Satan had faid to Chrift, fince you can fo well 
 truft God in famine, truft him likewife for preferva* 
 tion in carting tbyfelf down. And (3.) When Chrift 
 ordered Satan to get hence, Matthew adds, Then the 
 devil leaveih him ; whereas did Luke obferve the pro; 
 per order, it would follow, that after Chrift ordered 
 Satan to get hence, he, notwithstanding, met with 
 the third temptation ; which is not to be fuppofed. So 
 that Luke relates fa&s, but not their order ; Matthew 
 does both. Wherefore we hold this to be the fecond 
 temptation of Chrift, of which we have the account in 
 the verfes before us. In which may be generally no- 
 ticed three things : 1 ft, The place of the temptation, 
 verfe. 5th: idly, The temptation itfelf, verfe 6th. 
 And r *3^/y, The repulfe given unto it, verfe 7th. 
 
 1/?, The place of the temptation, verfe 5th, Then 
 the devil taketh him up into the holy city , andfetteth him 
 
 on 
 
Upqn Matthew iv. 5>r—j> 303 
 
 n a pinnacle of the temple. The place is pointed out 
 li.) More generally : (2.) More particularly. 
 
 (1.) More generally, The holy city, by which we 
 ; re to underftand Jerufalem, as the after part of the 
 erfe doth explain; for there the temple was. Je- 
 ufalem was fo called, not as if any fuperftitious re- 
 gard might have been paid to the place, as Papifts and 
 ipifcopals do to their confecrated places and church- 
 s ; but as being the metropolis of that land where 
 bod's holy and peculiar people had their refidence, 
 jlnd the place where the tribes were called to go and 
 | vorlhip. Moreover, however it is to be owned, that 
 both Jerufalem and the Temple were ceremonially 
 ;ioly, as being fhadows of good things to come ; yet 
 > uch as now a-days do evidence their regard to cities, 
 liltars or churches, in the fame manner that Old Tefta- 
 ment church-members were called to evidence theirs, 
 pre in fo far Jews not Chriftians ; as the time of the ac- 
 pmplifhment of our Lord's predi&ion, John iv. 21. is 
 how come. (2.) The place is pointed out more particu- 
 larly, A pinnacle of the temple. When God conftituted 
 jtfrael in a church capacity, he ordered them to make 
 lii tabernacle in the wildernefs, in which he would be 
 I'fforfhipped, every pin whereof was to be framed ac- 
 cording to the pattern (hewed unto Mofes in the 
 Mount. This tabernacle was moveable, according to 
 the then itinerant ftate of Ifrael ; and even after they 
 were fettled in the land of Canaan, the tabernacle con- 
 tinued among them for a good while, particularly at 
 Shiloh. But Solomon built a magnificent temple to 
 the name of the Lord ; which, jvhen built, rendered 
 the tabernacle of no. more ufe ; for as the tabernacle 
 was nothing but a moveable temple, fo the temple 
 was nothing but an in^noveable tabernacle. This 
 temple was wholly ruined at the Babylonifli captivity, 
 .and afterward rebuilt under Zerubbabel ; and this fe- 
 [coud temple continued till the days of Chvift's flelh.; 
 [which, though it was inferior to the firft temple in 
 i point of external glory ; yet did excel in glory, as be- 
 
 let 
 
3 c4 LECTURE XXVI. 
 
 ing honoured with the bodily prefence of Chrift in it. 
 To this temple it was that Satan brought Chrift, and 
 fat him upon a pinnacle thereof \ as the place tor this 
 focond attack *. 
 
 It has indeed been quefUoned by fome, whether 
 Chriit was really carried by Satan from the wilderncfs 
 to a pinnacle of the temple 3 or if he was fo only in a 
 vifionary way, as fome of the prophets were faid tc 
 have been carried in the vifions of God from one place 
 to another, particularly Eaekiel, in his prophecy, 
 chap, xh 2. But we make no doubt of the firft hav- 
 ing been the cafe, vi%. That Chrift's body was really 
 tranfported by Satan, by divine permiffion, or Chrifll 
 condefcending to give Satan fo much power over his 
 body for that time ; which argued no fin, or yielding 
 to any temptation ; We hold this to have been th< 
 cafe, for 1//, It may be queftioned, how far it would 
 have been confident with the holinefs of Chrift for 
 Satan to have made him imagine that he was on a pia< 
 nacle at Jcrufalem, if he had ftill been really in the 
 wildernefs. And 2t//y, Hereby the end of the temp< 
 tatrcm had been in a great meafure loft ; for the devil 
 aimed at getting Chrili: to call himfelf down ; but hac 
 he been on a pinnacle of the temple only in a vifionar) 
 way, the devil had known well enough, that h< 
 could not have caft himfelf down from a place where 
 
 ■z was not, and thus could have received no harm; 
 Therefore Satan did really take him into the holy city 
 fcttd fet him upon a pinnacle of ihe temple. 
 
 tdtfi We have the temptation itfelf, verfe 6th, 
 faith unto bim y If thou be ihe Sgh of God, caft thyjel) 
 covjn, for it ts zvriit?/}, be fhall give his angels chaffy 
 
 i: 
 
 * A pioiiade, — That is, an eminent place on the roof oFthe Tern 
 flc, about which there was a battlement ; to that perfons #nigt»' 
 ftand fafeiy or walk around : For, no doubt, in bu»ld>ng ihis bouf< 
 10 the name of the Lord, the direction was obfervca which was givei 
 concerning even every ordinary building, Dent. xxii. 8- When thu 
 bi:itdifl a ?Jszv houfe, th<rn ih-ju fault make a bat dement for thy rofy 
 that ti)^4 bring net blcod vpen tkim hnufe % if any man fall fi^ 
 
r 
 
 Upon Matti-iew iv. 5,-7. 305 
 
 Concerning thee ; in their hands they /hall hear thte up, 
 [eft at any time thou da/h thy foot againft a fidrie. Where 
 is "(1.) The temptation fuggefted. (2.) The tempta- 
 tion enforced. 
 
 (1.) The temptation fuggCfted, If thou be the Sou 
 mGoa % ca/i thy [elf down. In which, as in the former 
 temptation there isafuppofition, andaconcluiion : The 
 fuppofition is the fame both in matter and form, with 
 what we met with formerly, If thou be the Son of Goa, 
 that is, if thou be the natural and eternal Son of God, 
 aS had been 'lately teftified from heaven concerning 
 him : the conciuiion is, ca/i ihyfclf down, throw thy* 
 felf over. Formerly Satan had been tempting Chrifl 
 to diftruft, now he wants to drive him to an oppofite 
 extreme ; and feems in this temptation to have level- 
 led particularly at thefe things ; \Ji, At leading Chrifl: 
 to preemption, as it were, to put God to it to pre~ 
 Serve him, in away of calling himfelf on danger with- 
 out a providential call. And idly, At leading Chrift 
 to felf murder ; for, no doubt, the devil hoped, that: 
 if Chrifl fhould have thrown himfelf down, he would 
 have been killed by the fall. And Satan did not con- 
 tent himfelf with a meer fuggefting of this tempta* 
 tion ; for 
 
 (2.) We have it enforced, and enforced from fcripture 
 in thefe words : For it is written, he /halt give his angels 
 charge concerning thee, and in their hands they [bail hear 
 thee up) it ft at any time thou da/h thy foot againft a /lone. 
 Chrifl, in his repulle to Satan's firft temptation, had 
 cited fcripture to him, and now Satan will try Chrifl 
 at his own weapons, // is jwYilicn. But, behold, 
 how the devil manages the matter like himfelf: for 
 
 ifi, He keeps fo much of the fcripture out, viiy 
 thefe- words, In ail thy ways. (See the fcripture here 
 cited in Pfal. xci. u, 12. For he /ball give his angels 
 charge over thee, to keep thee in all thy ways : they jh all 
 bear thee up in their hands, left thou daftj thy foot againft a 
 /tone. J Now fuch an expreffiofl as this. In all thy ways, 
 is fometitnes ufed in fcripture as denoting duty, thefe 
 (2Lq ways 
 
306 
 
 LECTURE XXVI. 
 
 ways the Lord wants us to walk in; ways as diftinguifh- 
 ed from wanderings. In all thy ways acknowledge him. Jer. 
 x. 23. Lord) I knew that ike way cfqian is not in him- 
 felf; it is not in man thai walketh io dired hisfieps. Pfal. 
 cxix. 5. that my ways were direded to keep thy ft a 
 lutes : Satan knew very well that if he had mention- 
 ed this claufe, In all thy ways, Chrift might readily 
 have replied, that a calling himfelf down was none of 
 thefe ways, unto which the promife had a refped : 
 and therefore the devil chufes, to let the matter ly in 
 the genera], He Jhall give his angels charge ever thce 9 
 they Jhall bear thee up in their hands. Not to infifl u- 
 pon the addition of thefe words, At any time, in this 
 fcripture as quoted by Satan, left at any time thou 
 dafh thy foot againft a /lone, it may be obferved that 
 Satan does here aft like himfelf; for 
 
 idly, He perverts the fcope of the fcripture. Where- 
 as the fcope of it is to encourage to fet forward in the 
 way of duty ; Satan perverts it as an encouragement 
 to fin : But this fcripture which Satan thus perverts, is 
 in itfelf good, and may afford much comfort to the 
 people of God, in the view of that care the Lord ex- 
 ercifes about them ; and that not only immediately 
 himfelf, but mediately by the inftrumentality of an- 
 gels. The Lord thus makes ufe of angels, not as if 
 he flood in need of them, not as if the work were too 
 laborious and difficult for himfelf alone, as was the 
 cafe with Mofes, when his father in-law advifed him 
 to take affiftance in judging Ifrael ; or as in the cafe 
 with a hufbandman, who mufl have fervants under 
 him, becaufe he is unable to manage all his labouring 
 and hufbandry himfelf alone : but the Lord makes 
 ufe of the inftrumentality of angels, meerly for the 
 further manifeftation of his own glory, the great end 
 for which they were created, Rev. iv. 11. 
 
 In this fcripture then which Satan abufes, you may 
 notice thefe things fhortly, as you have the fcripture 
 In Pfalm xci. (1.) To whom this charge fpoken of is 
 given \ It is to the angels, th? hoty angels* called his 
 
 angels^ 
 
Upon Matthew iv. 5, — 7, 207 
 
 I angels, or the Lord's angels, in oppofition to the de- 
 vil and his angels. (2.) By whom Jie charge is giv- 
 en ; it is by the Lord pointed forth in the pronoun 
 he, as will appear by looking to verfe 9th of the Pfalm, 
 
 Becaufe thou hafl made the Lord who is my refuge, even 
 the mofl high thy habitation. He /hall give his angels 
 charge over thee. It is he who is the Creator, Law- 
 giver, and Sovereign Lord of angels. (3.) Concern- 
 ing whom the charge is given : it is the church and 
 people of God: and every one in particular may claim 
 the privilege, and put in his name ; for thofe concern- 
 ing whom the charge is given are expreffed in the lin- 
 gular number thee and thee, He Jball give his an- 
 ; gels charge concerning thee, to keep thee in all thy ways. 
 \ (4.) The charge itfelf, To keep thee in all thy ways, 
 to be inflrumental in preferving thee from fin and dan- 
 ger, and to watch carefully and conftantly for that 
 end. And (5 ) The execution of the charge, They 
 /hall bear thee up in their hands left thou dafh thy foot 
 againfi aflone. The holy angels are mod obfequious 
 unto their Lord's orders, Pfalm ciii. 20. Bit fs the 
 Lord j ye his angels, that excel in flrength, that Jo his 
 commandments * hearkening io the voice of his word. Thus 
 this fcripture is in itfelf good and ufeful ; but Satan's 
 abufing and perverting it to enforce a temptation, 
 needed to repelled. Wherefore 
 
 jdly, You have the repuife given by Chrift, unto 
 this fecond temptation cf Satan, verfe 7th, Je/us [aid 
 unto him, It is ^written a^ain, then /halt not tempt the 
 Lcrd thy God. As the rirfl repuife was, fo this is 
 drawn from fcripture, Jefu: faid unio him, it is writ- 
 ten again. Our Lord does not rejeft the fcripture, 
 even though cited by Satan ; he only frees it from the 
 devils application : neither is Chrift (fo to fpeak) at 
 the pains to correct the devils mank way of citing the 
 fcripture, knowing that Satan thus cited it, not with- 
 • out defign, aixl knowing (hat he is not a prefer object 
 of correction. He only ftiews what was incumbent on 
 (Chrift) himfelf. Thou (halt not tempi ike Lordihv G>d. 
 Q q z The 
 
3 c3 LECTURE XXVI. 
 
 The fenpture here mentioned, you find, Deqt. vi. i6 t 
 ¥e /hall not tempt the Lord y cur God, as ye tempted h'nn 
 in hlaffdh. It was a prohibition immediately directed 
 to lfrae! ; but is of general ufe, as, Whatfoever things 
 ivere written afore time, 'were writtea for our learning 
 Rom. xy. 4. The fcripture, as here cited by our Lord, 
 h net to be conceived of, as directed to Satan, but 
 as applied by Chrijt unto himfeif. it is not as if he 
 faid, 1 am the Lord thy God, and thoq (halt not tempt 
 me, O Satan ; but as it he had iaid, I am under the 
 law fubje&ing and yielding obedience thereunto in th$ 
 capacity of Mediator ; and this part of the law is bind- 
 ing on me, as well as other parts of it, Thou jbalt noj 
 tempi the Lord thy God. Though 1 have reafqn to truft 
 my father, when in providence brought into danger; 
 yet not to tempt him by throwing rnyfelf thereupon ; 
 ?nd if I fhould caft myfeif pown,as it would be an a£l 
 of obedience to thee j fo would it be a tempting the 
 Lord my God. Thus our Lord curs the finews of 
 this fecond temptation, and with the fame weapon a$ 
 formerly, the fword of the Spirit, From thei*£ yerfes 
 obferve, 
 
 i/7, Satan may in a great meafure get power over 
 the bodies of the Lord's people ; as here he got over 
 the body of Chrift, in carrying him from the wilder? 
 nefs to a pinnacle of the temple, But it is comforta- 
 ble, thatiji whatever power Satan thus gets, he is li- 
 mited* When he got power over Job's fubilance, 
 he dijrft not touch his perfon ; and when afterwards 
 he got power over his perfon, he dm ft not take his 
 life away ; io though he got power to carry Chrift 
 from the wildeyneis to the pinnacle of the temple, and 
 to tempt him to caft himfeif down; yet the devil 
 durft not caft him down, elfe he had no doubt done 
 it, before Chrift and he had parted ; efpecially when 
 he faw that he would not doit himielf, 
 
 idly % The devil wants tQ make all fuitable prepara? 
 tion, betore propounding bis temptations, that fo the 
 temptations may take \he better He wapts to have 
 
 time* 
 
Upon Matthew iv. s,-~y* 309 
 
 time, place and circumftances fuitable : and fo he 
 does not tempt Chrift in the wildernefs, to caft him.- 
 ielf down from a pinnacle of the temple, thefirft time 
 he fhould have occafion of being there : but he firft 
 prepares, and then tempts ; he firft brings Chrift to 
 the pinnacle, and then fays, 1/ thou be the Son ofGod 9 
 caft thyfelf down. 
 
 idly, Satan bends himfelf moft immediately againfl 
 jvbat moft immediately threatens the ruin of his king- 
 dom and intprefh Nothing more fatal to the kingdom 
 of darknefs, than the divinity and fonfhip of cur Lord 
 Jefus Chrjit; and therefore he cannot think of letting 
 this great truth pafs with a fingle onfet : he attacks it 
 in both temptations, If thou be ike Son of God, com- 
 mand that thefe ftones be made bread / and, If thou be 
 the Son of God \ caft thyfelf down. 
 
 4th/y, Whatever grace the devii finds the child of 
 God in the moft lively exercile of, that he moft vio- 
 lently attacks. Is it humility, believer ? he will rea- 
 dily try to drive you to difpondency which is its coun- 
 terfeit. Is it faith ? he will readily try to drive you 
 to preemption which is its counterfeit. He found 
 Chrift in the lively exercife of faith in his preceding 
 attack, difpofed to truft his Father, in the wildernefs 
 amidft famine, difpofed to depend on his bare word of 
 promife for fuftenance, when there was no appear- 
 ance of ordinary means. Now he wants Chrift to trufl 
 his Father for prefervation, in taking the ready way 
 to deflroy himfelf. Caft thyfelf down, for it is >zprit~ 
 ten, &c. 
 
 5/,6/y, Even a child of God maybe tempted to felf- 
 murder, as Chrift here was, Caft thyfelf down. But 
 ypu will readily enquire, may a child of God be fq> 
 far left as to fall before this temptation, and take his 
 own life away ? All we (hall fay on this fubjeft at pre* 
 lent, is, that though we have in fcripture, no inftan- 
 ce of a child of God left to go thus far ; yet we need 
 to judge tenderly of thofe who are reckoned to have 
 taken their own life away. For (1,} It is hard to fay, 
 
 how 
 
3 to 
 
 LECTURE XXVI. 
 
 how far a child of God may go in a hurry of tempta- 
 tion. (2.) Even the Lord's people may be deprived 
 of their judgment, and take their own life away when 
 in this cafe, and not capable of acting reasonably. 
 And (3.) Seeing Satan may in a great degree get 
 power over the bodies of the people of God, may it 
 not be fuppofed that he may fometimes be permitted 
 to go the length of taking away their life, as he did 
 the lives of the children of Job ? and (hould Satan be 
 
 Eermitted to flrangle a believer, or otherwife to cut 
 im off from the land of the living; fure, the foul 
 of the believer is no more hurt thereby, than if his 
 life had been taken away by wicked men, the emiffa- 
 rles of Satan, which is an ordinary cafe? and yet fhould 
 he immediately himfelf, or without his inftruments, be 
 permitted to go thus far, men would be ready to look 
 upon it as felf-murder, if accomplifhed in private, not 
 knowing the true caufe of the death ; fo that we need 
 to judge tenderly, thefe and fuch like things being 
 confiuered. n 
 
 6thl)\ Satan never plays the faint or transforms him- 
 felf into an angel of light without neceffity. He ne- 
 ver offered to cite fcripture, till, through Ghrifl's cit- 
 ing it, he was laid under fome neceffity. The pleafures, 
 profits, and honours of the world are his ordinary 
 baits to the gracelefs ; but to the Lord's people who 
 are accuftomed to take the word for a light to their 
 feet, and a lamp to their paths, he is forced to appear 
 religious and fcriptural, Caft tty/elf dvwti'ffor it is writ- 
 ten, &c. 
 
 Jthly, The do£lrine of the miniftration*of angels ro 
 the faints is evident from this place ; and hence dd 
 appear both the believers dignity and fafety, He (hall 
 > give his angels charge ever thee. Are they not^all mi- 
 ni firing fprits fent forth to minijier to them that are heirs 
 of falvation ? Heb. i. 24. ■ 
 
 8//?/y, Trufting and tempting God have fome re- 
 femblance; yet are vaftly different, if duly confidei*- 
 ed. When God is irufted, he is tiufted for fomething 
 
 he 
 
Upon Matthew iv. 5, — 7. 311 
 
 . 
 
 be has given us ground in the prdmife to expeft : 
 when God is tempted, he is trufted for fomethitig he 
 bas given us no ground to exped ; or trufted for fafe* 
 ty in fuch courfes as he has threatened with deftruo 
 tion Thus when Satan w r ould have had Chrift truft- 
 ing God in an a£t tending to his own death, Chrill 
 [hews him this would not have been a fuitable truft- 
 ing, but an impudent tempting of God, Thou/halt not 
 tempt the Lord thy God. 
 
 gtbly, Obferve the difference between Satan's ap- 
 plication of fcripture and the Spirit's application. 
 It is the devil's way to pervert fometimes the very 
 phrafe, and always the fcope of fcripture ; whereas, 
 the Spirit maintains both the fenfe and fcope. Ac- 
 cordingly, when this fcripture was thus perverted by 
 Satan, our Lord, who was anointed with the Spirit 
 above meafure, frees it from his perverfion, and o- 
 pens fcripture by fcripture, Thpu Jhalt not tempt the 
 Lord thy God. Let us exercife a clofe dependance on 
 ithe Lord for fpiritual dexterity of this kind, that not 
 being ignorant of Satan's devices, we may at lalt 
 [wholly overcome him by the blood of the Lamb, and the 
 word of our teftimony. 
 
 LECTURE 
 
 i 
 
[ 3" ] 
 
 LECTURE XXVII. 
 
 Matthew iv. 
 
 S Again, the devil taketh him up into an exceeding high 
 
 mountain, and fhezvetb him all the kingdoms oj 
 
 ivor Id, and the glory of them : 
 9 And faith unto him, All thefe things will I give then 
 
 if thou wilt fall down and worfhip me. 
 io "Then faith J ef us unto him, Get thee hence, Satan: 
 
 for it is written, Thoujhalt worjhip the Lord thy God, 
 
 and him only jk alt thou ferve. 
 1 1 Then the devil leavcth him, and behold, angels came 
 
 and miniftred unto him. 
 
 IN thefe verfes we have, \fl, The third affault given 
 unto Chrift by Satan, and repulfe given unto Sa- 
 tan by Chrift. %dly, The termination of this ccurfe 
 of Chrift's temptations declared, or an account of 
 Chrift comforted. 
 
 \Jl, The third affault and repulfe ; the affault, verfes 
 8, 9. and the repulfe, verfe 10th. 
 
 (1.) The affault, verfes 8, 9. Again, the devil 
 taketh him unto an exceeding high mountain, andjheweth 
 him all the kingdoms of the world, and the glory of them : 
 And faith unto him, all thefe things will I give thee, 
 if thou wilt fall .down and worfhip me. Where no- 
 tice, 
 
 1 ft, The place of the affault, — an exceeding high 
 mountain Some are of opinion, this mountain was* 
 Ararat where the ark reitcd after ihe flod, or one ol 
 
 tb<J 
 
Upon Matthew iv. 8, — iu 3T9 
 
 the mountains of Armenia, of which it is thought A* 
 rdrat was one ; others reckon the mountain was Nebo 
 or Pifgah, where Mofes got a view of the promifed 
 land, Deut. xxxiv. 1, — 5. and that as the devil is 
 God's ape, in order that he might ape him the more 
 exactly, he takes Chrift to that mount where Mofes 
 hiul formerly got fuch a view, there to give Chrift a 
 view of all the kingdoms of the world and the glory 
 of them. Others think, this was one of the mountains 
 of Paleftine, fuch as Calvary, Olivet or Sim, all 
 which were near Jerufaleoi ; for it was literally true, 
 — That round about Jerufalem^ the mountains flood aU 
 Day. But fuch a diverfity of conje&ures fhew us, 
 that the truth is, none can tel! what this mountain was. 
 The fcripture is fiient as to particulars, and therefore 
 let it fuffice its to know, that it was what the fcrip* 
 ture calls it,- -an exceeding high mountain* — Well, thi- 
 ther the devil carried Chrift, by a&ual tr asportation, 
 las v\as fpoke to laft occafion : as formerly he had 
 carried him, from the wildernef? to the pmnacle ; fo 
 new he carries him from the pinnacle to this exceed- 
 ing high mountain, 
 
 idly* Notice the occafion of the temptation, or 
 the difcovery from whence the temptation was drawn, 
 ' —And jkeweth him ail the kingdoms oj the world and 
 the glory of them. It is here native to enquire, how 
 this couid be done, feeing the earth is round in (hape 
 ■cf a globe ; and thus it is impoiTible from the higheft 
 mountain, however the eye be ftrengthened, to fee 
 ove, or any more than, a hemisphere or half of 
 the gfobe ? Some are of opinion, this difcovery was 
 de by Satan in a map ; others, that in a vifionary 
 way the whole world was represented to the imagina- 
 :>n of Chrift ; others, that by fome ffcrange images 
 it was reprefented to the feofes, particularly the fight 
 of Chrift ; and others reckon, that Chrift was takea 
 to fuch a high mountain, from whence he actually had 
 a view of many fine cities and countries, as an epi- 
 tome and compend of the whole world, as when one 
 II r country 
 
3*4 
 
 LECTURE XXVIL 
 
 country is feen, the whole world is but a larger quan- 
 tity of things of the fame kind. \^,e difpute not in 
 which of thefe ways the difcovery wis made, only the 
 following things feem plain concerning it : (i.) It was 
 fuch, as one way or another afforded to Chrifl a re- 
 prefentation of all the kingdoms of the world, in their 
 mod captivating and alluring appearances, — for he 
 Jheweth — all the glory of them. (2.) It was fuch as ar- 
 gued no (inful infirmity in Chrifl in receiving or fub- 
 mining to the difcovery ; fuch, as to be altogether 
 free of any fuch illufion of Satan, as is infeparably 
 conr efted with fin in them that are the fubjefls of it ; 
 for fuch an high prieft became us, who is holy, harm- 
 lefs, undefilcd, andfeparated from finners. And (3.) 
 It was of very fhort duration. Luke informs us, chap. 
 iv. 5. that it was made in a moment of time ; and the a- 
 poftle explains a moment by the twinkling of an eye, 
 1 Cor. xv. 52. This expreflion ufed by Luke, — in a 
 moment of time , — feems not merely to relate to the 
 commencement, but alfo the direction of the difco- 
 very. The devil fhewed Chrifl all the kingdoms of 
 the world, and all the glory of them, in a glance ; 
 as beautiful obje&s fpeedily prefented unto, and quick- 
 ly withdrawn from our view, are ready both to occa- 
 sion a quick outgoing of heart after them, when feen, 
 and a longing defire after them, when withdrawn. 
 Satan wanting to feduce Chrifl hereunto, makes the 
 difcovery both quick and fhort. 
 
 2>dly, Notice, the formal propounding of the temp- 
 tation, — And faith unto him, All thefe things will I give 
 thee, if thou wilt fall down and worfhip me. Where 
 
 (1.) An offer made by Satan unto Chrifl, — All 
 thefe things will J give thee. Luke mentions this more 
 particularly, chap, i v. 6. All this power will I give thee, 
 and all the glory of them ; for that is delivered unto me, 
 and to whomfoever I will, I give it. — How barefaced 
 was Satan in this whole temptation ! In this offer he 
 made an impudent lie ; and ft was peculiarly fo, at 
 being made unto the great God our Saviour : Yea, in 
 
 this 
 
Upon Matthew iv. 8, — 12. 315 
 
 this offer there were different lies, one made to fup- 
 port another. Says he, — All thefe things will I give 
 thee He knew it might reasonably have been ob- 
 jected, Who made them yours to give ? and there- 
 fore in order to ward oft the force o* fueh an ejec- 
 tion, he icems, at leafl jmplicitely, to grant that they 
 originally belonged to the Lord ; but would give it 
 out that they bad ^een made over to him to dTpofe 
 d re ' v ;) >reas, the d^vil has not a right to 
 one inch of the earth, The earth is the Lord's* and the 
 fulnefs thereof. True indeed, he is called The god of 
 this worlds 2 Cor. iv. 4. and that in. regard of the ma- 
 ny fubje&s he has in the world., the ^rc: - he ;nage 
 done him by the men of the world, ana the wonder- 
 ful events that are foretimes produced in the world, 
 by his inftrumentahty, through divine permiflion ; 
 ' but without divine permiiiion, he car nether give nor 
 I take ; as he durfl not take any of job's children away, 
 o. impair his fubfiance, without leave afked and ob- 
 tained ; and yet how impudently does he fay to Chrift, 
 • — AH thefe things will I give thee !— *-And though he 
 I could have done as he faid, and given what he pro- 
 Ifcifed* how poor an affair was this in comparifon with 
 the dreadful condition required, viz. 
 
 'idty } If thou wilt fall down and worjhip me : — If thou 
 wilt kneel before me, and pay one a£t of homage un- 
 to me. Wha£ a dreadful temptation was this! and 
 what impudence in a creature, thus to fpeak tc the 
 Creator ! The devil thus to fpeak to God, a fallen an- 
 gel thus to fpeak to. the Mediator between God and 
 man ! But what makes the devil fo fond of worfhip ? 
 Not any Satisfaction he can have in it ab'ftra&ly, as an 
 honour done to him ; but becaufe of his inceffant 
 breathing after the difhonour of God, and ruin of fouls. 
 He knows, that by devil-worfhip, the Lord is dif- 
 honoured, the foul endangered, and therefore it is by 
 him defired, --/?// down and worfhip me. But 
 
 (2.) We have the repulfe given unto Satan bv 
 
 Chrift, ver. 10, To en faith J ejus unto him> Get the: 
 
 ; . • II r z hence 1 
 
316 LECTURE XXVII. 
 
 hence, Satan ; for it is written, thou /bait worjhip ih 
 Lord thy God, and him only fbalt thou fewe. Where! 
 notice, 
 
 (i.j The devil rebuked and bin\{hcd,Get thee hence % 
 Satan* And this order given imports thefe things, 
 ( i.) The rejection of this temptation with abhorrence. 
 The temptation to devil worlhip was to barefaced, 
 that Chrift will not pais it, with a meer repuife as ♦or- 
 merly, without a formal rebuke, Get thee hence Sa+ 
 iun* (2) It imports the imerpofjrion and difplay of 
 ihc divine power of Chrifl for banifhing Satan. Luke 
 reprefents Chrift t ch«iv. 8, as faying,Gi/ thee behindme^ 
 Satan. The devil had been tempting Chrift to wor- , 
 ihip him ; Chrift gives him to understand, that tho* 
 he wanted no worfhip from him as a Son or fervant, 
 he would make him obedient as a Have. The devil 
 had been withstanding Chrift to the face ; Chrift gives 
 him to underftand, that at pleafure, he could turn 
 him behind his back, Get thee behind me Satan. And 
 (3.) It imports that this courfe of Chrift's temptations 
 was now at a clofe, Ke could, had he pleafed, at 
 the firft, as w T ell as now, have banifhed the devil, and 
 not permitted him to make an aifault : but he does it 
 not, he fubmits to be tempted, and refifts the tempta* 
 tion again and again, till now : but the whole of ;his 
 Courfe of temptation, fixed in the council of God, 
 being now ended ; Chrift was no longer gbliged thus 
 to bear with the devils unpleafam company, and ac- 
 cordingly was thus rcfolved not to do it, Get thee be- 
 hind me, Satan. 
 
 (2.) Notice the reafonablenefs of refitting tbis temp- 
 tation to devil-worfhip ; for it is written, Thou jhalt 
 w lfh'p the Lord thy God, and him only [halt thou ferv * 
 Chrift had all along fought againft Satan with fcrip- 
 ture weapons : and he was refolved to end, as he had 
 begun, // is written. Scriptures to the fame purpofe 
 with with what is here mentioned you find Deut, vi. 
 13. Tkcufbjlt fear the Lord thy God, and ferine him, 
 and Jhalt [wear by his name. Deut. i c, 2c. lhaujhalt 
 
 fear 
 
 1 
 
Upon Matthew iv. 8, — 12. 317 
 
 fear the Lord thy God, htm [halt thou ferve, and to 
 
 him /halt thou cleave, and [wear by his name. Thefe 
 fcriptures fhew, the Lord only is the objeft of all re- 
 ligious worihip, and therefore not creatures, not idols, 
 not devils. The different expreffions ufed here in 
 Matthew, viz. Wor/hip and ferve may point, the one 
 to inward exercife, and the other to outward deport- 
 ment. As we are called to reverence the Lord in out 
 hearts, fo to evidence this in our deportment and way. 
 But the third afiault and repulfe being now fpoke to, 
 which wa§ the firft general in the verfes read to day^ 
 you have 
 
 2dly 9 The termination of this courfe of Chrift's 
 temptations declared, or an account cf Chrift com- 
 forted, verfe nth, Then the devil leave fb him^ and 
 behold^ angels came and miniflred unto him. Where 
 
 (1 ) An account of the departure of Satan, Then 
 the devil leaveth him. The devil, for holy ends, had 
 been permitted for a feafon to tempt Chrift, and to 
 tranfport his body from place to place, as though he 
 had had him in his power at pleafure ; yet now at the 
 command of Chrift, he mud begone. No foonti 
 i does Chrift fay, Get thee hence Satan> than immedi- 
 , ately, the devil leaveth him. And 
 
 (2.) Chrift's bad company being gone, tioticc 
 whom he gets in room of him, angels, holy angdts, 
 Behold, angels came and adminiftred unto him. i I 
 f miniftration was probably twofold : 1. A minift ration 
 to his bodily wants. Chrift had been an hungered, 
 and got no provifion all the time he was banaffed with 
 I Satan; but this courfe of his temptations being ended, 
 fupply muft be afforded* And 2. A miniftration of 
 comfort to his foul : is it faid of angels, Heb. i. 24. 
 Are they not all miniflring fpir its fent forth to minifttr fy 
 i them that are heirs of falvation ? How reafonable that 
 \ they fhould minifter, particularly after fuch a hot Cott- 
 le flict and glorious victory, unto the prime heir, the 
 I heir of all things ; who, though as God he needed 
 not any of his creatures, yet in the capacity of Medi- 
 ator 
 
3 i8 LECTURE XXVII. 
 
 ator, {looped to fuch a low eftate, as to need the mr- 
 niftraiion of both angels and men, as having taken u- 
 pon him our natural, though not our moral infirmi- 
 ties ? Angels have formerly miniftred unto the faints, 
 both under bodily wants, as to Elijah ; and under 
 foul preffures, as to Daniel ; and how honourable 
 work was it, in both cafes to minifter to him, who 
 is the Lord of angels ! Behold' angels came, and admi- 
 Ttijlred unto him. 
 
 Having finifhed what we intend as explicatory upon 
 this courle of Chrift's temptations, fomc may be ready 
 to fuggeft, that the apcftle fays, Heb* iv. 15. We hai e 
 not an high priejl which cannot be touched with a feeling 
 of our infirmities ; but was in all points tempted like a 
 we are^ yet without Jin ; whereas there be many temp- 
 tations we meet with, that we hea r not of Chrift me £t- 
 ing with the like of them. We anfwer, if the temp- 
 tations of Chrift be narrowly viewed, it will be four , 
 there is no temptation the Chriftian meet: with 
 there was fomething in the temptations of Chrift in 
 kind anfwerable thereto. And for affifting year after 
 meditation hereupon, the following things are at the 
 time to be fuggefted : 
 
 (1.) Whether temptations be taken for the trial of 
 grace, whereof God is the author, or for folicitations 
 to fin, whereof Satan is the author, Chrift met with 
 both. As God did tempt Abraham, Gen. xxii. 1. 
 fo was Chrift tempted or tried. Hence he is called 
 a tried ftone, Ifa. xxviii. 16. he was tried even with 
 the hidings of his Father's countenance, to the de- 
 gree of crying out, My God> My God, why baft thou 
 forfaken me ? And if temptations are taken for folici- 
 tations to fin, he was tryfted therewith ; for, Then 
 was Jefus led up of the Spirit into the wildernefs to be . 
 tempted of the devil. 
 
 (2.) Are, particularly the Lord's people, tempted 
 to fins againlt both the firft and fecond table of the 
 law ? So was Chrift : he was tempted to fins againft 
 the firft table when tempted to diftruft, Command that 
 
 thefts 
 
Upon Matthew iv. 8, — \27 319 
 
 thefe flows be made bread ; when tempted to preemp- 
 tion , Gaft thy felf down, for it is written, &c. and when 
 tempted to devil-worfhip, fall down and worjhip me: 
 and he was tempted to iins againft the fecond table of 
 the law, when he tempted tofelf-murder, Caji thyfelf 
 down ; for we fhewed when infifting on thefe words, 
 that they not only included a temptation to preemp- 
 tion, but alfo to felf-murder ; as no doubt the devil 
 hoped, that if Chrift had yielded, he had been killed 
 by the fall : he was tempted to fins againft the fecond 
 table, while tempted to inordinate deiires of worldly 
 things, All ihefe things will I give thee. 
 
 (3.) Are, particularly, the Lord's people tempted 
 by Satan in different fhapes, fometimes as an angel of 
 light, and fomecimes in his own colours, as the prince 
 of darknefs ? So was Chrift. In this courfe of Chrift's 
 temptations, the devil appears in different fhapes or 
 ways : firft he a&s the part of a kind advifer, dire&ing 
 Chrift to a method of fupport in famine, Command 
 that thefe Jiones Be made bread. Then he mud needs 
 appear religious, profeffing great confidence in God, 
 and regard to his word, Caft thyfelf down, for it is writ- 
 ten, he /hall give his angels charge concerning thee : and 
 laft of all, he appears in his own colours, dire&ly 
 tempting Chrift to devil-worfhip, fall down and wor* 
 (hip me. And 
 
 (4. J Though in thefe verfes we have a diftinft ac- 
 count of the courfe of Chrift's temptations, we are 
 not to imagine thefe were all the temptations that he 
 
 met witty. Thefe things confidered, it may appear, 
 That he was in all things tempted like as we are. And it 
 
 s encouraging, that one reafon why he was thus 
 
 :empred, was, that he might know how to fuccour 
 ; hem that are tempted. From the verfes we have 
 
 )een explaining on this occafion, obferve, 
 ifty Satan goes as far in his temptations as permit- 
 
 ed. Though repelled by Chrift, he affaults again 
 i aid again, Again the devil taketb him unto an exceeding 
 \ -igh mountain, 
 
 idly, The 
 
3 2o LECTURE XXVII. 
 
 tdlfr The devil's offers are little worth, and badly 
 performed. The higheft offer he could make to Chrift 
 was a lump of clay, All tbefe things will I give thee. 
 And even this, he could not have performed ; for, 
 the earth is the Lord's and the fulnefs thereof. Y et how 
 rnany are deceived by him, deluded with the plea- 
 fures, profits and honours of the world, though e- 
 ven thefe are not conferred without a divine hand, 
 and when conferred, are recalled at the divine plea- 
 fure. 
 
 3^/y, Satan aims at devil-worfhip in all his tempta- 
 tions. We fhewed in the entry of this fubjed, that 
 there are none of thefe temptations of Chrift but the 
 devil, either mediately or immediately, directly or in- 
 directly, aimed at devil-worjhip in them ; and accord- 
 ingly after uling foroe more indirect courfes,he throws 
 off the mafk faying, fall down and zaorjiip me. And 
 the devil will take little rather than want all ; he did 
 not infift for a tract, but an act of worfhip; he knows 
 yielding to one temptation makes way for another. 
 It is indeed dangerous to enter into temptation j it is: 
 not eafy getting out of it again. 
 
 4ihly, Faithful refuting of Sata/i makes him defper- 
 ate. In the beginning of his temptations, he fpokc 
 more flyly, and acted more cautioufly ; but noW he 
 appears defperate, and propounds the temptations fo, 
 as is more calculated to fright from a compliance^ 
 than to be any bait thereto. 
 
 Sthly, When Satan is repelled, fo as to be thus ren- 
 dered defperate, it is an evidence his itrength is well 
 mgh exhausted, and that he has little more to fay. 
 Believer, you are ready to be more frighted at 
 Satan, when pouring in blafphemous thoughts upon 
 you, tempting you to deny the being of God, and to 
 worfhip Satan, than when he is faying, foul take thy 
 reft) and tempting you to fecurity. And when Sa- 
 tan appears a? an angel of light, the danger is far 
 greater than when he appears in his own colours, and 
 is delperate. Thus he appeared, deiperate and bare- 
 
 iace " 
 
Upon Matthew iv. 8, — 12. ?2! 
 
 faced upon this occafion, fall down and worfhlp we* 
 And it was his laft blow for that time, Get thee hence, 
 Satan : "J hen the devil leaveth hinu 
 
 6thly 9 Scripture weapons are fuitabfe for repelling' 
 Satan in all his fhapes. In thefe three temptations, 
 Satan turns bimfelf into different fhapes, iometimes 
 citing fcripture, fometimes not ; but let Satan come 
 and go upon fcripturc as he will; Chrift, always keeps 
 by it in his anfwers, and tells hiai three feveral times, 
 U is written* And 
 
 ythly, The temptations of the godly do ordinarily 
 make way for their greater comfort. Chrift was 
 tempted ; but behold, how it iffued in his comfort ! 
 So that, if you had a right view of your temptations, 
 bd;ever, you would not be fo dejefted at them, as 
 many times you are- Confider, they are all limited, 
 as to place, nature, circumftances, and duration : 
 for fo were the tempftttons of Chrift : and they are 
 -ant with cofifolation 9 for fo were his, Behold, 
 mzeh came and mimft red unto bun. Confider he knows 
 ill your temptations, pnopofes to be with you in them, 
 and in due time to deliver you from them ; for 1 Cor. 
 k. 13. God is faithful, vfe* wiU vot fttffer yen to be 
 tempted above that ye are able ; but ivM wath the temp* 
 Nation aifa make a %>ay to efiepe that ye may he auk to 
 
 ST T-» f~\ rr* Tlrj n 
 
[ 3 2 2 ] 
 
 LECTURE XXVIII. 
 
 Matthew i\\ 
 
 12 Now when Jefus had heard that John was cajl in- 
 to prifon, he departed into Galilee, 
 
 13 And leaving Nazareth, he came and dwelt in Ca- 
 pernaum, which is upon the fea-coajl, in the borders 
 of Zebulun and Nepbthalim. 
 
 IN thefe verfes, we have a piece of hiftory concern* 
 ing Chrift : Where \fl, A general account of 
 Chrift's departure into Galilee : 2dly, A more parti- 
 cular account of his conduct there. 
 
 \fi, A general account of Chrift's departure into 
 Galilee, verfe 12th, Now w^en Jefus had heard that 
 John was cafl into prifon, lye departed into Galilee. 
 Where (1.) Chrift's departure into Galilee is declar- 
 ed, (2.) The reafon and occafion of it afiigned. 
 
 (1.) Chriil's departure into Galilee is declared, 
 he departed into Galilee. We had occafion in a form- 
 er lecture on Matthew, to touch at the fnuation of 
 Galilee. The whole land pcffeffed by the children of 
 Ifrael, was but a very fmall fpot of the earth ; not 
 much larger than Scotland, but of wonderful fertility, 
 otherwife it could never have fupported fuch a vaft 
 number of inhabitants. This land was divided into 
 two parts by the river of Jordan, which did run thro* 
 it, from north to fouth. Thus one part did ly upon 
 the eaft, and another upon the weft fide of Jordan. 
 That part upon the eaft fide of Jordan was divided 
 
 intp 
 
Upon Matthew iv. 12, 13* 323 
 
 into two countries, viz. Perea and Trachonitis ; Perea 
 the fouthmoft, and Trachonitis lying north therefrom. 
 That part on the weft fide of Jordan, was divided in- 
 to three countries, viz. Judea, Samaria, and Gali- 
 lee ; Judea the fouthmoft, Samaria north from Ju- 
 dea, and Galilee north from Samaria. Galilee, a- 
 gain, was divided into two, viz. the lower and up- 
 per Galilee : the upper Galilee was likewife called 
 Galilee of the Gentses, as in verfe 15th. Thither 
 then, namely, into Galilee, did Chrift come. If it 
 fhould be enquired, from whence ? We anfwer, u- 
 pon fuppofition that his journey into Galilee took 
 place immediately after his temptations were ended, 
 the particular place from which he came, can in this 
 cafe be no more declared, than it can- be told where 
 the exceeding high mountain was, where he met with 
 the third aflault, of which we fpoke lafl Lord's day. 
 But as it is fuppofeable, feme confiderable time inter- 
 veened, though no mention is made by Matthew of 
 of the transactions in that interval ; it is probable, it 
 was from fome of the parts of Judea that Chrift upon 
 this occafion came into Galilee. As he was anoint- 
 ed with the Spirit above meafure, none of* his 
 journeys were at random ; but were all made under 
 the Spirit's infallible conduft ; and this journey into 
 Galilee in particular was fo. Hence Luke in giving 
 an account of it, fays chap, iv. 14. J ejus returned, in 
 • the -power of the Spirit \ into Galilee. 
 . (2.) The reafon and occafion g£ thip journey into 
 Galilee, is affigned, When Jefus had heard thai John 
 was cajl into prifon. John had been preaching and bap- 
 tizing about Galilee, as appears from John chap, i. 
 particularly verfe 28th, Thefe things were done in Beth- 
 abara beyond Jordan, where John was baptizing. Beth- 
 abara was on the eaft fide of Jordan, north from 
 the fea of Galilee. Well, John was imprifoned in 
 Galilee, and Jefus hearing it, goes into Galilee, in 
 order to fucceed John in preaching-work. John was 
 Quid's harbinger, his mouth being now ihut, his 
 S f 2 p\ibli? 
 
I 
 
 3*4 LECTURE 'XX VIII. 
 
 public work ended, Chrift himfelf appears on the 
 iield. Thus they miftake this fcripture, who reckon 
 it points out Chrift's fleeing cut of the way of danger, 
 36 if, upon undemanding John's imprifonment, he 
 Irad fled to Galilee, as a place of fafety in cafe he had 
 en next impriioncd ; for Chrift by coming into Gar 
 }i!ee, was rather coming into the way of danger, as Ga- 
 lilee belonged unro Herod It was Herod that caft 
 John into prifon ; and yet Chrift muft needs go into 
 the dominions of Herod to be exercifed in his public: 
 work there. It you fhould enquire, what was tj 
 reafon of John's imprifqmnent ? It was his faithful? 
 nefs : he reproved Ilerod for inceft, and Herod being 
 exafperated thereat caft him into priion, fee Matth. 
 xiv. 1,— ri 3. We there find both the occafion.of 
 John's imprifonment, and alio the iflue of it. The 
 daughter of Herodias danced, and pleafed Herod ; (he 
 was prorr/ifed what (he fhould demand : fhe did, ac- 
 cording to her mother's inftruetion, demand the 
 head of John Baptift, which was given her in a char- 
 ger. Thus you fee dancing has been productive of 
 nufchief ; but wc never hear tell of good coining of 
 it, unlefs as ufed in a religious way. 
 
 From MattHcw's aliening that Jefus went into Ga- 
 lilee, upon hearing that John was caft into priion, 
 there anles a difficulty, when this 12th verfe is com- 
 pared with the firft chapter of John's gcfpel ^ viz. If 
 it was upon hearing that John was caft into prifon, 
 that Jefus went into Galilee, whence do we find John 
 ait liberty baptizing at Bethahara, when Chrift was in 
 Galilee, poiming out Chrift to his diiciples and the 
 like, John i, from verfe 28. If to this difficulty it 
 ould be anfwered, that Matthew only fays, When 
 jfefhs heard thai John wai caft into prifon^ he departed 
 into Galilee ; That though Jefus heard this, and there- 
 upon went into Galilee, yet poffibly it proved a mif- 
 Tcport, and Chrift found John at liberty when he 
 went contrary to that report which h^d been fpread 
 concerning his imprifonment ; This anfwejr cannot be 
 
 fatis- 
 

 Upon Matthew iv. 12, 13. 225 
 
 fatisfaBory, as not being confident with the honour - 
 of Chrift, who as God could diftinguifh between true 
 and falfe reports, and could tell that Lazarus was 
 dead, even when at a diftance from the place : befides 
 it is plain, Mark i. 14. that there not only was a re- 
 port of John's imprifonment, but that it was true, he 
 was imprifoned before Chrift went into Galilee, for 
 after thai John was put in prifon, Jefus came into Ga- 
 
 like, preaching the gofpel of the kingdom of God ^ * 
 
 Further, if to the difficulty it fhould be anfwered, 
 That John was twice caft into prifon, that the firft time 
 he was imprifoned, jefus went into Galilee'; buc 
 while Jefus was there, he might have been liberated, 
 and for a feafon had accefs to preach and baptize, 
 thoqgh he was afterward imprifoned, under which 
 Confinement he continued till the day of his death : 
 This anfwer would much folve the difficulty, had we 
 any reafon from fcripture to conclude that John was 
 twice imprifoned ; but John's imprifonment is fpoke 
 of in fuch a manner, and with fuch an emphafis, in 
 fcripture, as in 'John iii. 24. 3s gives ground to think 
 he was imprifoned r>ut once. Wherefore we. conceive 
 the difficulty may be anfwered thus : That Chrift was 
 twice in Galilee ; that is, he was once there after his 
 temptations were ended, before this time mentioned 
 by Matthew ; and that it was the firft of thefe times 
 that John was at liberty. This anfwer feems not It- 
 abie to much exception ; it may indeed be laid, That 
 in this cafe there is a great gap in Matthew's hiftory ; 
 but as we haye formerly taken occafion tc obferve, 
 there is a great beauty in one Evangelifl recording 
 what is overpaft by another ; thus what is overpaft by 
 Matthew relating to this firft journey that Chrift made 
 into Galilee, is recorded by John. And it may further 
 be objected againft the above anfwer to the difficulty, 
 That both in Matth, iv. 18. and John i. 40, — 43. we 
 feem to hear of Peter's call, which may lead us to think. 
 that Chris's journey into Galilee, pointed to both in 
 Matthew 4th and John lfly was ong and the fame. 
 
 But 
 
3^6 LECTURE XXVIII. 
 
 But it is here to be obferved, that we bear not of Pe- 
 ter's call, John ift. We indeed there find that Peter 
 came and faw Chrift ; but have no reafon to think 
 that he never returned to his employment of fifhing 
 afterwards; but Matth. iv. 18, 19, 20. he was called 
 from his employment of catching fifties to be made a 
 fifher of men. Thus the firft time that Chrift was in 
 Galilee after his temptations, Peter fa\fr him ; but 
 the fecond time he followed him. And to conclude 
 this point, it may be obferved, that though no fuch 
 Satisfying account could be given of this matter, there 
 is a difference to be put between feeming contradic- 
 tions in do&rinal points and in hiftorical narrations. 
 Where feeming contradi&ions in doctrinal points oc- 
 cur, it is neceffary in order to our underftanding the 
 fyftem of truth, that we take up the manner in which 
 they may be reconciled ; but we need not be fo foli- 
 citous in feeming contradi&ions in fcripture-hiftorical 
 narrations, remembering that both accounts may be, 
 and are true, although (through the fupprefiion of 
 fome circumftance in the account) it may be difficult, 
 or impoflible for us to perceive the way in which they 
 harmonize. Thus we have fpoken unto the general 
 account of Chaff s departure into Galilee. We no- 
 ticed, 
 
 idly, A more particular account of his conduft 
 there, vcr. 13. And leaving Nazareth, he came and 
 dwelt in Capernaum, which is upon the fea coafl in the 
 borders of Zebulun and Nephtalim. — Where notice, 
 
 (1.) Where Chrift went, upon his coming to Ga- 
 lilee. To what town ? To Nazareth. Both Naza- 
 reth and Capernaum were in Galilee, but Chrift firft 
 goes to Nazareth, fo much is neceffarily imported in 
 his — leaving Nazareth, before going to Capernaum. 
 Nazareth had been the place of the refidence of Jo- 
 feph and Mary, and with them Chrift had ftaid in his 
 infancy and childhood ; and now when coming into 
 Galilee, there to be exercifed in his public work, he 
 pays a vifu to Nazareth j but how fadly was it verifi- 
 % ed 
 
Upon Matthew iv. 12,13. 32/ 
 
 ed on this occafion, that he came unto his own, and 
 his own received him not. For if it (hould be enquir- 
 ed, Why he fo foon left Nazareth ? Why no word of 
 his dwelling there ? The anfwer is, becaufe of the bad 
 treatment he met with at Nazareth. What Matthew 
 only hints at in faying he left Nazareth, Luke gives 
 a more particular account of, chap. iv. 16, — 31. 
 When he came to Nazareth, he preached among 
 them, and they of Nazareth were at firft filled with 
 wonder, and then with wrath, while Chrift's doSrine 
 was not particularly applied in a way of reproof to 
 them ; fo long they wondered, but then they raged ; 
 not unlike to many at this day, who cannot endure to 
 be touched on the fore heel. Well, Chrift being thus 
 rejefted at Nazareth, leaveth it. 
 
 (2.) Notice where he went upon leaving Nazareth, 
 — be came and dwelt at Capernaum. — Capernaum was 
 a 'town in the upper Galilee, or Galilee of the Gen- 
 tiles. It was fituated upon the north-weft of the fea 
 of Galilee, called alfo the fea of Tiberius : this verfe 
 informs us it was upon the fea coaft ; and it is added, 
 it was in the borders of Zabulon and Naphtalim ; that is, 
 thefe tribes had their portion in the land, adjacent to 
 this city. This circumftance is mentioned in order 
 the more clearly to fhew how applicable the fcripturc 
 cited from the old Teftament in the following verfes 
 of this chapter is unto this cafe. Capernaum, for 
 fome time, was the metropolis of Galilee : in this 
 city, Chrift for a feafon did dwell, upon his leaving 
 Nazareth, in a houfe either let or lent him ; for tho* 
 he was Lord of all, he claimed no houfe upon earth as 
 his own, — The foxes have botes, and the birds of the air 
 have nefls, but the Son of man hath no where to lay his 
 head. We conclude this exercife with the following 
 
 ofcfervations : 
 
 xflj Such as refolve on faithfulnefs, mud lay their 
 account with persecution. John was faithful; John 
 was cad into prifon, and fuffered death on account ^ 
 of his faithfulnefs. Chrrftian^ and particularly mi- 
 
 nl Iters, 
 
 % 
 
1 
 
 3 2S LECTURE XtVlll. 
 
 lifters, have need to look out for what their profeffi* 
 on may coll: them. Alas ! it is to be feared too little . 
 of this exercife takes place at this day- It is an eafy 
 matter to take up and maintain a profeffion .when the 
 day is fair : but what if it were coming to imprifon- 
 ment, banifhment and death ? Are nor many eviden- 
 cing wearinefs in running with the footmen, how will 
 fuch contend with horfes ? What will you do in the 
 fwelfmgs of Jordan ? Can you quit or curtail your 
 profeffion, when it thwarts with conveniency ? Can 
 you plead excufes for bowing in the houfe of Rim- 
 mon, habitually excufe yourlelves for filence in or 
 liding with gracelefs company, when caft among 
 them ? It evidences your religion to be but (kin deep, 
 and particularly when fuch as bear the charafter of 
 minifters can wink at the fins of the great, and allow 
 thernfelves in being pleafers of men ; how unlike is 
 this to John's exercife ? Though imprifonment and 
 death was to be in the cafe, he ftudies honefty, and 
 faithfully reproveth Herod. The weakeft of Chrtft'* 
 lambs may ftand in the evil day, in the ftrength of 
 grace, arid the ftrongeit may fall, when trufting their 
 own heart, as was the cafe with Peter, Though all 
 menferfake thee, yet will not 1. They thus may fall, 
 for the way of man is not in kimfelf ": it is not in man 
 that walketb to direct hisjleps ; and hence we may fee 
 our great^need to drpend upon that grace, which is 
 in Chrifl Jefus for enabling us to Hand, and to be 
 faithful even unto the death j for Be that overcome*!} 
 
 /hall inherit all things. 
 
 idly, The malice of men cannot hinder the work 
 of God, John wa~> caft into priibn, but John is fuc- 
 ceeded by one, whofe fhoe-latchet he owned himfelf 
 tinworthy to unloofe, fucceeded by a more fuccefsful 
 preacher. The folly of flaying the witneffes has been 
 appearing in all ages : not only have others been raif- 
 cd up in their room ; but the church has been made 
 to grow by means of perfecutiou ; the blood of the 
 
 %iartyrs has been the feed of the church : and thus 
 
 while 
 
 
Upoi^ImUtthew iv* ttt] 13; 33d 
 
 while enemi^ have been raging on earth, thfrlXfrcft 
 has been laughing at them in heaven, taking occafion J 
 from all they did, to advance the purpofes of his glo- 
 ry ; The Lord's people then may be the more recon- 
 ciled to all the dark and trying difpenfations of his 
 providence, as the Lord is thereby glorifying his own 
 name, accomplishing fcripture, and propofing to baf- 
 fle all the projects of his enemies the more glorioufly 
 in the iffue. 
 
 3<//y, Rejection of Chrift occafionsthe departure of 
 Chrift. He was rejected at Nazareth, and he leaveth 
 it* He was rejected at Jerufalem, and he leaveth Je- 
 rufalem to be ruined, and the Jews to be difperfed ; 
 he was reje&ed by the feven churches of Afia, and he 
 leaveth them, removing their candleftick out of its 
 place ; and he has been rejected by us in thefe 
 lands ; and it is a wonder he has not, ere now, left 
 us altogether. He has been at different times threat- 
 ningit. Therefore let us not be high-minded but 
 fear. Say fome, we never rejefted Chrift as he was 
 rejected at Nazareth ; we think, had we been pri- 
 vileged as the men of Nazareth were ; if we had feen 
 Chrift in the flefh, we had given him very kindly en- 
 tertainment. Such language as this, is. not unlike 
 that of the Pharifees, Matth. xxiii. 30. If we had been 
 in the days of our fathers^ we would not have been* par* 
 takers with them in the blood of the prophets. — ff hus they 
 fpoke, and yet were equally guilty with their fathers, 
 as our Lord there fhews. Chrift is as really rejected 
 at this day, as he was at that day ; as really rejected 
 in thefe lands as he was at Nazareth. Chrift may be 
 rejected in his fervants, and has not this been the 
 cafe among us ? While minifters merely for bearing 
 teftimony to the truth, have beeu thruft out and are 
 difowned. In as much as ye didnt unto one of thefe ', ye 
 did it unto vie. Saul, Saul, why* perfecutefi thou me ? 
 Chrift may be rejected in his teftimony and caufe ; 
 and are not the bulk of the prefent generation thus re- 
 jecting him ?*His teftimony has now for feveral years 
 jm0 It L x been 
 
 # f 
 
Wen u 
 
 LECTURE X * 7 1IL 
 
 anoi 
 
 ?en upon the field ; and yet the generafton rs fo far 
 from regarding the Lord's indi&ment, and liftening 
 to his call, that they are more and more fettled on 
 their lies, and pra&ically faying, Nay, but we have lov- 
 ed idols, and afitr them we will go. Even neutrality 
 in the caufe of Chrift, is interpreted a reje&ing of 
 him, Mat. xli. 30. He that is not with me is againfl me, 
 and he that gather eth not with me fcaitereih abroad. — 
 And Chrift may be rejected in the offers of his grace, 
 rejected by unbelief: and how fadly is this the cafe 
 among profeflors at this day? It is greatlv robe feared 
 that many bear the character of the church of Sardis, 
 Rev. iii. i. having a name id /he while dead. When 
 Chrift is thus rejected, it endangers his departure,— 
 he leaveik Nazareth. — And a more fearful judgment 
 than the final departure of Chrift, cannot poflibly take 
 place. Wo to that perfon, people or land from whom 
 he departs ! Chrrft*s prefence, his fpecial prefence 
 may be called the fum of the promife, the fum of new 
 covenant-bleffings, Heb. xiii. 5. and his fitfal depar- 
 ture may be called the fum of the threatening, the 
 fum ci the curfe. Would you wiih to have it pre- 
 vented? wreftle for Vis ftay, conftrafu him to abide; 
 for it is towards evening ; and ftudy to guard againit 
 whatever |as a tendency to provoke him, Song ii. 7. 
 I charge y at, ye daughters cf Jerusalem, by the roes 
 andbv th*hitids of the field, that ye Jlir not up nor a* 
 waiie my Heleyed till hepteafe. And 
 
 4thly, Chrift may leave a I^pd^ a place ; he will not 
 leave the earth. . He left Nazareth, but he werft to 
 Capernaum, fit left thefeven churches of Afia, but 
 he came over to Britain ; and though he fhould be 
 proveked to fcave thefe lands, (which may he in mer- 
 cy prevent) the gofp^l mud he preached fomewheft 
 elfe, and feme muft t>e determined to give it enter- 
 tain: ent, unt the eftd of time ; for it rs the Father's 
 promife into Chrift, That he will make his name to be 
 remembered m a!! genei Pfal. xli^ 17. and that 
 
 race wit a ra)e fialipratfe him. tfcw happy is that 
 
 'if ^| m 
 
 fialipratfe him. H?w happy is that 
 
place or lajB wfr'e Chriflr^wclls! He ean^^Sm 
 dwelt at Capernaum. Never did that town more pro- 
 perly bear this name than now ; Capernaum fignifies 
 a city of comfort, a town of pleafure. Never did it 
 more properly bear this name, than when the confo- 
 lation of Ifrael, the defire of all nations redded there. 
 Never had a Gentile land more reafonto lay claim to 
 the privilege of Chrift's dwelling' among them, than 
 we in this land : fince ever the firffc plantation of ths 
 gofpel among us, the Lord has never left himfelf with* 
 out a witnefs ; amidit the darkeft times of Popery, 
 Prelacy and Secrarianifm, he has always referved feme 
 to keep the word of his patience ; and thus he has 
 not only vifited our land ; but has been dwelling a- 
 mong us. , But there is need to remember, That the 
 greater a privilege is, the more aggravated is the mil- 
 improvement of it, and the more heavy the judg- 
 ment on account thereof in the end. This was exem- 
 plified even in Capernaum, the city where Jefus 
 dwelt, Matth. xi. 23, 24. And then Capernaum, which 
 art exalted unto heaven, Jhalt be brought down to b/\ 
 for if the mighty works which have been done in thee, 
 had been done in Sodoru, it would have remained until 
 this day. But I fay unto you, it fhall be mtlkeffitrtaMe 
 for the land of Sodom, in the day %f judgrrwit^ m5& 
 for thee. — Great need we then ha%e, to creprecatd 
 this being our cond^fl^iationfo//^ fig^/ is cmne nta 
 the world, andjkitot ^nmddlm^ dart&fsvathW'-timn 
 light*: s^d to fejpplic ^ t£^Fgi^&.to *^ik in the light 
 wnde^we feve nt, givlm gtffcy *tg t/ji Lo>m our God, be- 
 fore wfiqgfe dufiknefs, and oufyiet flumble upon the dark 
 mountains. 
 
 * 
 
 hfti ^ 
 
 
 
 4 
 
*5> 
 
 
 
 i (totem.* 
 
TWO 
 
 SERMONS- 
 
 SERMON L 
 
 Mercy the darling Attribute of GOD. 
 
 Preached before the AJfociate Prejbytery of Perth and 
 Dunfermline, upon occafion ot a Fad obferved ia 
 Prefbytery, at Alloa, September 18A&, 1759. 
 
 SERMON XL 
 
 JEHOVAH SHAMMAR> 
 
 The fafety of a Church or Nation. 
 
 Preached at Muckarf, November 15th, 1759, which 
 was obferved for Public Thankfgiving. 
 
 By WILLIAM MAIR, Minifter of tl* Gofpel 
 
[ w I 
 
 rcy the darling Attribute of.GOJV 
 
 M i c ah viL 1 8. the lad part of the vcKe. 
 ~~**r~He dslighteih in mercy, 
 
 THE exercife of fading and humiliation rs plain 
 duty ; though it is not to be engaged irras any 
 way meritorious, yet as being of jdivine appoiotmrnt, 
 and confequently a mean which we may expeft the 
 Lord's blelHng upon, as an occafion of our meeting 
 with him, and of his communicating himfeif graciouf- 
 ly to us. That this exercife wars duty under the Old 
 Teftament difpenfation is indifputable, confidering 
 the frequent crdia thereunto, as in Ilaiah xxiu ii. And 
 in that day did the Lord God of hojls call to weepings 
 and to mournings and t$ Baldnefs, and to girding With 
 fackchih % : confidering alfo the promifes thereanent, 
 in Jer. x.xxi. 9. &hey jh all come with weepings ani 
 with [applications will 1 lead them : and further confi- 
 dering 'the approved instances thereof, as in Ezra viiu 
 ?i. Then I proclaimed a j r afl t there, at the river Ahaya, 
 at we might affiitl ourfelyes before our God, tqfeek&f 
 him a right way for us, and for our little ones, and for 
 all our fub fiance. That it was alfo a duty among the 
 priefts, as well as the people, is no lefs evident, as in 
 Joel i. 13. Gird your y elves, and lament ye priefts, howl 
 ye miniflers of the altar, come, lie all night in fackcloth^ye 
 mini/lers of my God, for the meat offering and the drink of- 
 fering is withholden from the houfe of your God. And 
 that the New Teftament difpenfation has not undone 
 
 this 
 
iif 
 
 Mercy tht darling Attribute of God. 
 
 moral duty, is manifeft from what our Lord fays* 
 Matth. vi. 1 6, ij, 18. where he gives directions, par- 
 ticularly as to fecret fading, and fays, Moreover, tyh&t 
 fgefafl, be not as the hypocrites, of a fad countenance ; 
 Wor they disfigure their faces, that they may appear m 
 men to fa ft. Verily, I fay unto you, they have their ru 
 But ihou, when thou faflefl, anoint thine head* 
 face :* Thai thou appear ?:it unto men to 
 jp thy Father which is in fecret : and thy 
 Vlather which feeth in fecret, fhall reward thee 
 
 lb from Matth. ix. 15. where he affigns a reafon, 
 why his difciples in future time fhould be* found em- 
 'ployed therein. And Jefus faid unto them, can 
 Udren of the bride-chamber mourn as long as the 
 bride.gr som is with them, but the days witl come when 
 the bridegroom will be taken from them, and then fhall 
 they faji. 
 
 Did this exercife confift in defpondency of fpirif, 
 
 Bn hanging down the head* like a bulruih, in fuch, 
 
 HTorrow as takes place w T ith a condemned criminal in 
 
 the view of his certain execution ; it were indeed 
 
 heartlefs : but the Lord calls us to ibmething more 
 
 I ..hopeful and pleafant upon fuch an occafion, while the 
 
 word of grace informs us, that he delighteth in mercy* 
 
 Vvhen we are then effaying work of this kind, let us 
 
 pot overlook the comfortable part of it ; when elfay- 
 
 in f e to reflect upon, and to acknowledge our fin and 
 
 mifery, let this teftimony be favoury to us, thai 
 
 dtltghteih in mefcy. 
 
 'fhefe words werefpoke by Micah the prophet, ■ 
 led the Morafhite, in the firft verle of this book. 
 Ibly from Morafheth or Marefliah, mentioned chap. 
 i. ver. 14, 15. which might have been the 
 his birth, or reHdence for fome time. He was i;i 
 contemporary with liaiah, for heprophefiexi in the c 
 of joiham, Ahaz, and Hezekiah, kings of Judah. 
 His commiffion 1 1 both Samaria and Jerufa- 
 
 fern, that is, both the ten tribes, wh revoked 
 
 irom the houfc ot David, under Jereboam the foi 
 
 Nebat, 
 
33$ Mercy the darling Attribute of God 4 
 
 Nebat, and the two remaining tribes, continuing (till 
 with the houfe of David. His commiffion, like that 
 of his contemporary Ifaiah, confided both of words of 
 conviction and comfort ; as he fhewed unto the houfe 
 of Jacob their tranfgreffions, and of lfrael their fins ; 
 fo he publifhed words of grace, as grounds of faith, 
 even to that finning people, and particularly comfort- 
 ed the Lord's remnant among them, with whqAit 
 was to go well, amidft all approaching trials, 4 eijm:i- 
 ally fupporting them in the view of the great mercy 
 promifed to the fathers, the birth of Chrift, the beau- 
 ties of his kingdom, and the glory of the latter days. 
 It was the manner of faithful prophets under the 
 Old Teftament, not only to prophefy to the church, 
 but to pray for her, (as it is the duty of gofpel-mini- 
 flers under the New to pray for the people,) accord- 
 ingly we find this prophet thus employed in verfe 14th 
 ©f this chapter, Feed thy people with thy rod y the flock 
 of thine heritage, ivhkh dwell foliiarily in the wood, in^ 
 the midjl of Car me I : let thdmfeed in Bafhan and Git'ead, 
 as in the days of old. He prays for them as a peculiar 
 people, that belonged to the Lord, that dwelt alone.: 
 and was not reckoned with the nations ; alfo as about 
 to be an affli&ed people ; he prays that he may be fed 
 with the Lord's paftoral rod, even in the land of their 1 
 captivity ; and that in due time they might be return^ I 
 ed to their own land, to enjoy the plains and pleafures J 
 of Bafhan and Gilead as in the days of old. This be- 
 ing a prophetical prayer, is in itfelf equivalent to a 
 promife, yet to (hew how ready a God of grace is to 
 anfwer the ordinary prayer of faith, an anfwer to his 
 prayer is fubjoined, ver. 15. According to the days of 
 thy coming out of the land oj ^gypt^ will I jhew unto him 
 marvellous things. And the remaining part of the 
 chapter may be confidered, as manifefting the com- 
 fort which the church, and particularly the prophet 
 did draw from this gracious anfwer ; for the grace of 
 the God of lfrael manifeftfd in the promife is firft 
 
 /.eved. 
 
Mercy the darling Attribute cf God. 337 
 
 believed, ver. 16, \j. The nations [ball fee ■, and be 
 confounded at ail their might ■ they Jhall lay their hand 
 upon their mouth, their ears jhall be deaf. "They Jhall 
 lick the duft like a ferpent : they Jhall move out of their 
 holes like worms of- the earth : they Jhall be afraid 
 of the Lord our God, and fh all fear becaufe of tb&. Se- 
 condly, It is admired, ver. 18.. Who is a God like unto 
 the§, that pardoneth iniquity, and paffeth by the tranf- 
 grejfion of the remnant of his heritage ? He retaineth not 
 his anger for ever, becaufe he delight eth in mercy. And, 
 Thirdly, it is improved, ver. 19, 20. He will iu~n a- 
 gain, he will have compqffion upon us : he will fubaiti 
 cur iniquities : and thou wilt cajl all their fns info the 
 depths of the fea* Thou wilt perform tJ?e truth to Jacob, 
 and the mercy to Abraham, which thou haft fworn unh 
 cur fathers from the days. of old. 
 
 The 1 8th verfe, where our text lies, contains firji* 
 
 Admiration of what the Lord does in a way of grace 
 
 to his people, Who is a God like unto thee, that par* 
 
 doneth iniquity, and paffeth by the tranfgrejfion of the 
 
 rtmnant of his heritage? he retaineth hoi his anger for 
 
 ever Secondly, A reafon afiigncd why he deals thus 
 
 with them* Becaufe be delight eth in mercy. We need 
 
 not Hand to account for the change of perfons in this 
 
 verfe, Who is a God like unio thee f~Iie delighteth in 
 
 mtrcy 9 which is a thing fo common, b$th in this 
 
 chapter, and othtr peaces cf fcripture, that judicious 
 
 writers pretend not for the moft part to find any thing 
 
 peculiarly imported therein, but veil in putting it to 
 
 the fcore of the elegance of fcriptv.re ftile, or the fcr- 
 
 *ef)ey or ::g penmen. Nor {hall we take the whole 
 
 3aft clause of the verfc into confederation, byt only the 
 
 four laft words thereof, which in themleives make a 
 
 uiplcte ~nd comfortable proportion. He delighteth 
 
 m mercy. A prcpoihion, which, as it is pleafant, is 
 
 aUo fo plain, that a minute analysis of it may poflibiy 
 
 be unneceffary ; only for the fake of order, we may 
 
 obferve in the words, Firjl, Mention made of one 
 
 glorious peric&ion of the divine na%ure, namely, 
 
 U u mercy 9 
 
33 8 Mercy the darting Attribute of God. 
 
 mercy i which we conceive may be thus defined ; " An 
 cc inclination, or difpofition to fympathize "with the 
 " miferable." However, it is here to be underftood, 
 not only of that mercy that lies in the heart of God, 
 but which is a&ually vented and manifefted in his 
 works ; not only of his being naturally merciful, but 
 of his (hewing or having mercy, as it is frequently ex- 
 preffed in fcripture, as in PfaL H. i. Have mercy upon 
 me, God, according to thy loving kindnefs : according 
 unto the multitude of thy tender mercies blot out my tranf- 
 grejfions* Secondly, We have mention made of that 
 God, whofe mercy this is, in the pronoun he, which 
 beyond doubt refers to the firft part of the verfe, Who 
 is a God like unto tbee?+-He delighteth in mercy. It is 
 evident, it is not an abfolute God, but a God in Chrift 
 the prophet here fpeaks of; for otherwife he is a con- 
 fuming fire to mifer^bie tinners, his mercy finding no 
 vent upon them, to the honour of law and juftice : It 
 is only as he is in Chrift that mercy, and particularly 
 pardoning mercy, whereof the prophet here immedi- 
 ately treats, can vent ; hence, fays the apoftle, 2 Cor. 
 v. 18, 19. And all things are of God, who hath recoil* 
 died us to himfelf by Jefus Chrifl, and hatb given to us 
 the miniflry of reconciliation. 'To wit, that God was in 
 Chrift, reconciling the world unto himfelf, not imputing 
 their trefpafjfes unto them ; and hath committed unto us 
 the word of reconciliation* Thirdly, We have in the 
 words, an account of that fupreme fatisfaftion that 
 this God has m this mercy, He delighteth in mercy. 
 He not only is merciful, and can allow himfelf in 
 fhewing mercy, but he has complacency in fo doing ; 
 accordingly, in the account that he gives himfelf to 
 Mofes, this letter of his name leads the van, Exod. 
 xxxiv. 6. And the Lord pajed by before him, and pro* 
 claimed the Lord, the . Lord God merciful — And it is 
 faid, Pfalni cxlv. 9. The Lord is good to all, and his 
 tender mercies are over all his works. 
 
 This comfortable declaration in our text, meets 
 Vith contradiction, both from an atheiftical genera- 
 tion. 
 
Mercy the darling Attribute of God* 
 
 tlon, and from believers under the prevalency of un- 
 belief. Profane wits are ready to objeft, how can it 
 be true, that he delighteth in mercy, when he could 
 cafily either have prevented the fall of angels, or ra- 
 ther recovered them when fallen ? Whereas the an- 
 gels, which keep not their fir ft eflate, but left their own 
 habitation^ he haih referved in everlafting chains under 
 darknefs, unto the judgment of the great day, without 
 any hope of mercy; alfo the whole human tribe might 
 have been faved, yet many are called, and few are 
 chofen, and ft rait is the gate, and narrow is the way 
 that leadeth unto life, and few there be thai find it. It 
 would not be edifying to purfue fuch cavils particu- 
 larly, and we may add, it would not be fafe, conli- 
 dering, that the Spirit of God in dealing with fuch in 
 fcripture does ordinarily cur them fliort, as a teftimo- 
 ny againft their pride, preemption, and rejection oi 
 the light of revelation, as in Rom. ix. from the 14th, 
 and particularly from the 20th to the 24th verfe, Nay 
 but, man, who art thpu that replieft againft God? 
 jhall the thing formed fay to him that formed it, why haft 
 thou made me thus ? Rath not the potter power over the ' 
 flay of the fame lump, to make one vejfel unto honour, and 
 another untodifhonour ? What if God willing to Jhew hts 
 wrath, and to make his power known, endured with 
 much long.fufering the veffels of wrath fitted to deftruc- 
 tion ? And that he might make known the riches of his glo~ 
 ry on the veffels of mercy, which he hath afore prepared 
 unto glory. The fovereignty of mercy beautifies mer- 
 cy, and ihews it to be mercy indeed ; while he haih 
 mercy on whom he will have mercy, and whom he will, he 
 hardeneth ; yet in a way of difappointing none who 
 truly hope in his mercy, Pfalm cxlvii. 1 1. %he Lord 
 taketh pleafure in them thai fear him ; in thofe that hope . 
 in his mercy. But w 7 e faid further, this comfortable 
 declaration in our text meets with contradiction from 
 believers, under the prevalence of unbelief, particu-. 
 larly in the time of trial ; they are ready to fay, if he 
 delighteth ia mercy, why am I thus ? Why fo afflic- 
 y u 2 ted, 
 

 340 Mercy the darling Attribute of God. 
 
 ted, tempted, deferted ? However a child of God 
 fnay at times be found fpeaking thus, he will foon fee 
 his folly, as the Pfalmift did, when he had been envi-" 
 cus at the profperity of the wicked, Pfal-m Ixxiii. from 
 verfe 15. what wife patient would queftion the love 
 snd mercy of his phylician, becaufe the phyfician finds 
 lancing the wound, (harp operations, or bitter poti- 
 ons neceflary ? even io, O believers, // need be, you 
 ere for a fat [on in heavinef through manifold Urftptath 
 ens ; that the trial of your faith being much more preci- 
 cus than of geld that perijhetb though it be tried with 
 fire, might be found unto praife, and honour, and glory , 
 at the appearing of '' Jefus Cbrifi. The fharpeft trials 
 meafured out to the Lord's people are for their good, 
 and therefore in mercy. The apoftle fays, Rom. viiu 
 a8. And we know that all things work together for good 
 to them that love God? to them who are called according 
 to his purpofe. So that whatever Satan, or the wick- 
 ed, or fin, even in believers, fhoqld lay to the con- 
 trary, it is a plain, a precious, ai;d pleafant truth, 
 that be ddighteth in mercy. 
 
 The words offer this doctrine, 
 That a God in Chrift has fupreme fatisfaftion in 
 fhewing mercy to miferable finners cf Adam's family. 
 This truth is much the fame with the text, he de~ 
 ligbuth in mercy*) and is further iltuftrated by the fore- 
 cited fenpture, Pfalm cxlv. 9. The Lord is good to all^ 
 ' pnd his tender mercies $re owr all his %vork*» 
 
 What we further intend at prelent, through divine 
 affiftance, is to fhew the import of this fubjeft, and 
 make fome improvement. 
 
 Firji, It is propofed, to fhew the import of this 
 fub}e& ; and it imports. 
 
 Fir//, That there are fit abje&s of mercy, fuch afl 
 are miierable and need mercy. This is the cafejwithal 
 defcending from Adam by ordinary generation. There ii 
 aconne&ion between (in and mifery ; as thefall brough 
 us into a ftate oHin, fo likewife into a ftate of mifery 
 for by one man Jin entered into the world, and death fin 
 and Jo death faffed upon all men, for that all have fin 
 
 ned 
 
Mercy the darling Attribute of God* $4# 
 
 tied. How great is that mifery we naturally lie un- 
 der, asconfifting in the lofs of communion with God* 
 ia being under his wrath and curfe, and fo made li- 
 able to all the miferies in this life, to death itfelf, and 
 to tjie pains of hell for ever ! How great is that mi- 
 fery, to be children of wrath ; that wrath that is in 
 the heart of God, the word of God, the hand of God 
 againit his enemies ! And yet fuch has been the na- 
 tural condition even of thofenow delivered by grace, 
 as the apoftle witnefleth in the cafe of the Epheilans, 
 Eph. ii. 3. — And were by nature the children of wrath 9 
 even as others. The need of mercy then is great, and 
 miferable Tinners arc fit objects for mercy to vent up- 
 on. 
 
 Secondly , It imports, that mercy is one of the at- 
 tributes and perfections of the divine nature ; if not, 
 he would not fhew mercy, far lefs delight in mercy* 
 Some *.ave queftioned, whether vindi&ive juftice be 
 natural to God, fome whether mercy be lb or not, 
 and which of the perfections of God have not fome 
 way or other been doubted of, mifreprefented or de- 
 nied ? yet which of them is m?re clearly revealed than 
 bis mercy ? he is merciful becaufe he is good, mercy 
 being a part of his goodnefs, or rather his goodneis 
 itfelf, exercifed to a certain kind of objects, viz. the 
 miferable ; and he is good, becaufe he is God j fa 
 that to deny the effential perfection of mercy, we 
 fear would not be (landing clear of the charge of A- 
 theifm. In the proclamation pf the Lord's name be- 
 fore Mofes, Exod. xxxiv. 6^ 7. he is both laid to be 
 merciful, and to keep mercy for thoufands, which 
 exprelfions, we conceive, may be viewed as re- 
 flecting both his nature and works ; as in his nature 
 he is merciful, fo in his works he keepeth mercy for 
 thoufands, forgiving iniquity, and tranfgrellion, and 
 - fin. 
 
 Thirdly, It imports, that mercy has got an egrefs to 
 the honour of the law, the juftice, and all the perfec- 
 tions of jod j fo that divine mercy is not ihut up in 
 
 the 
 

 r T4* Mercy the darling Attribute of God, * 
 
 the heart of God, hindered from venting by infupe- 
 rable bars in the way ; Infuperable indeed they had 
 eternally been, for any thing that creature wifdom 
 could have contrived for their removal ; but divine 
 v wifdom having in love to finners, devifed a method 
 for the fatisfa&ion of juftice, mercy does honourably 
 flow out upon the miferable. The Lord Jehovah, the 
 Father, as fuftaining the majefty of, and representing 
 the adorable Trinity, made a covenant with his chofen, 
 and /wore unto David his fervant ; when from eterni- 
 ty the council of peace was between them both,-he laid 
 help upon one mighty to/ave ; he liftened with fatisfac- 
 tion to the undertaking of his only begotten Son, 
 and on the footing thereof could vent mercy, even in 
 old Teftament times, as the Son of God was decre- 
 tively, intentionally, and typically, the Lamb Jlain 
 from the foundation of the worlds Rev. xiiL 8. In the 
 fulnefs of time, the time fet from eternity, a bcjdy was 
 prepared him, and God fent forth his Son made of a wo- 
 man, made under the law, Gal. iv. 4. He affumed 
 human nature, — The word was made flefh, and dwelt 
 among us, John i. 14, That in the very nature that 
 had finned, he in the capacity of a furety, might obey 
 the law, and fatisfy juftice. — And it is done. — He 
 bowed his head, andfaid, It is finifloed,and gave up the 
 ghofl; fo that what was faid of him prophetically, If.xlii. 
 21. is now accomplifhed, The Lord is welUpleafedfor his 
 righteoufnefs fake, he will magnify the law and make it 
 honourable. In the days of his tabernacling among 
 men,he had this teftimony from heaven, Matth. iii. 17. 
 This is my beloved Son, in whom I am well-pleafed ; and 
 the Father is no lefs of this mind than ever, whereof 
 the exaltation and glory of the God-man Immanuel, 
 are Handing evidences j for as he humbled himfelf and 
 became obedient unto death, even the death of the croft, 
 God alfo hath exalted him, and given him a name above 
 every name, that at (or as it fhould be rendered, inJ 
 the name of Jefus every knee fhould bow, Phil. ii. 8, 9, 
 10. Thus the queftion is comfortably anfwered, How. 
 
 fhall 
 
Mercy the darling Attribute of God. 343* 
 
 Jhall I put thee among the children, and give thee a plea- 
 fant land, a goodly heritage of the hojls of nations f Jer. 
 iii. 19. And it is neither difhonourable for God to 
 fhew mercy, nor prelumption in us, in this way to 
 claim it, believing, that through the grace of the Lord 
 Jefus Chrift, we Jhall be faved, Ads xv. ik 
 
 Fourthly, This fubject imports, that fuperior com- 
 placency that the Lord has in the exerciie of mercy, 
 thanofjuftice and judgment upon finners ; judgment 
 is his work, his ftrange work, his a£t, his ftrange a&, 
 lfa. xxviii. 21. For the Lord Jhall rife up as in mount 
 Perazim, he fh all be wroth as in the valley of Gib eon^ 
 that he may do his work, his Jlrayxge work, and bring to 
 pa fs his ad, his Jl range aft. He hath fworn, that he 
 hath no pleafure in the death of the wicked, but that the 
 wicked turn from his way and live, Ezek. xxxiii. 11. 
 When a merciful king figns a dead warrant for the 
 execution of fome obftinate criminal, it is a work he 
 lets about with relu&ance, and a work which flows 
 from no cruelty of nature, or defire of blood, but 
 from other onerous confiderations, fuch as the vindi- 
 cation of the laws of his kingdom, and advancement 
 of the good thereof ; whereas, when he iffues out 
 indemnities, and hears they are accepted of, he is in 
 his element : even fo we have heard of the king of Ifc 
 rael, that he is a merciful king ; he delighteth in mercy. 
 Or we may take this fourth import thus, that the 
 Lord has a faperior complacency in difplaying all his 
 glorious perfections in fhewing mercy, than in dii- 
 playing them fingly or partially. In creation, for in- 
 fiance, his wifdom, goodnefs and power were mani- 
 fefted ; in the condemnation of finners, his holinefr, 
 juftice and power are manifefted ; but in redemption^ 
 in (hewing mercy, aU the divine perfe&ions are glo- 
 rioufly displayed, they fhinein the face of Jefus, they 
 fh?ne in the works of God thro' him ; our Lord Jefus 
 is the brightnefs, the refulgences/ the Father's glory } and 
 the exprefs image of his per fon, Heb. i. 3. Faith beholds 
 his glory, a: the glory of the only begotten of the Father* 
 
 full 
 
346 Mercy the darting Attribute of God. 
 
 full of grace and truth , John i. 14. And all the divine 
 perfe&ions are glorified thro'himjforthe redeemed com* 
 pany is faid to be a crown of glory in the hand of the Lord* 
 and a royal diadem in the hand of their God, Ifa. lxii. 3, 
 - Fifthly, It imports the immutability of God in that 
 complacency he has in (hewing this mercy. The words 
 of our text, run neither in the pad, nor future, but the 
 prefent time, to fliew it Is a prefent truth at every 
 time, that he deitghteth in mercy. As he delighted in 
 mercy from the ages of eternity, fo in the morning of 
 time, which he evidenced in the firft gofpel promife v 
 Gen. iii. 15. in faying to the ferpent, " I will put en- 
 cc mity between thee and the woman, and between 
 cc thy feed and her feed, it ihall bruife thy head, and 
 €t thou flialt bruife his heel. 1 * As then, fo all -along 
 to Micah's day ; for, fays Micah in our text, he de- 
 light eth in mercy ; as then, fo all along to the early 
 times of Chriftianity, whereof a Mary Magdalene hav- 
 ing feven devils, and a perfecuting Saul, are witnefles ; 
 tvho, with many others, obtained mercy ; " I was, 5 * 
 fays Paul, Ci A blafphemer, and a perfecutor, and Wl- 
 cc jurious, but I obtained mercy," 1 Tim. i. 13. As 
 then, fo all along till now, the apoftle wanted future 
 believers to think of the mercy of God toward them, 
 according to its abundant egrefs toward him, 1 Tiro, 
 i. 16. " Ilowbeit for this caufe I obtained mercy ; 
 
 44 that in me firft jefus Chrift might (hew forth ail 
 
 45 Iong-fufFering, for a pattern to them which fhould 
 u hereafter believe on him to life everlafling." And 
 as he dehghteth in mercy to this very day, he will dofo 
 to the end of time, and for ever - r he fays, Ma!, iii. 6. 
 44 1 am the Lord, I change not, therefore ye fons of 
 4C Jacob are not confumed." 
 
 Sixthly, It imports, the exclufion of human merit 
 in the matter of acceptance with God; merit and mercy 
 are two different things* It is true, the blefiings of 
 the new covenant are communicated on the footing of 
 Ghrifl's merit; yet it was mercy in God to us to make 
 a covenant with his ch°fcn, it was mercy to admit of 
 
 a furety 
 
 
Mercy the darling Attribute of God. 34^ 
 
 a furety in the room of the firmer, and all thefe blef- 
 ffings are communicated through Chrift in a way of 
 tree mercy. Tit.iii. 5. " Not by works of rightecuf- • 
 " nefs which we have done, hut according to his mer- 
 u cy he faved us, by the wafhingof regeneration, and 
 M renewing of the Holy Chon:." An expectation then 
 of life and falvation by the works of the law, or, as it 
 were, by the works of the law, is both wicked and 
 vain ; wicked, as being an attempt to rob God of 
 his delight,- who delighteth in mercy ; and vain, as we 
 fee in the cafe of legal Ifrael, Rom. ix. 31, 32. " But 
 " lirael, which followed after the law of righteoufnefs, 
 " hath not attained to the law of righteoufnefs.— 
 " Wherefore ? becaufe they fought it not by faith, 
 * 4 but as it were by the works of the law % for they 
 % \ ftumbled at that (tumbling ftone." This charge 
 dees awfully lie at the door of fuch, who preach or 
 receive legal doctrine, tending dire&ly to lead back to 
 the covenant of works, the tenor whereof is do and 
 live ; it alfo lies at the door of fuch, who preach or 
 TeceiveNeonomian doctrine, turning the gofpel into 
 a new law, fubftituting faith and repentance in the 
 room of the per reft obedience required of Adam, as 
 ea£er terms of acceptance with God ; and this charge 
 lies at the door of many a legal heart under a gofpel- 
 mafk, difpofed 10 fay to Chrift, " We will eat our 
 :i own bread, and wear our own apparel, only let us 
 5C be called by thy name, to *ake away our reproach. ?r 
 This difpofition is more interwoven with cur natures, 
 and mixed in our exercifes, than many are aware of ; 
 it is purely fupernatural tocai! Chrift the Lord our rigb* 
 ieoufnefs, in tne exercife of faith, jer, xxlii. 6 ; and 
 to join iffue with the apoftle in faying, j^hil. irk 8, 9. 
 * 4 Yea, doubtlcfs, and I CQunt ail things but loft, for 
 * 4 the excellency of the knowledge cf Chrift Jefu~ my 
 V Lord, for whom 1 have fuffered the lofc of ail things 
 u and dc count them but dung, that 1 may win Chrift,* 
 • c and be found in him, not having mine own righ- 
 " t-eoufneis, which is of the law,- but that which i| 
 
 X " thio" 
 
348 Mercy the darling Attribute of God. 
 
 cc thro* the faith of Chrift, the righteoufnefs which is 
 " of God by faith. 5 * And indeed, as this kind of ex- 
 ercife attained under the influence of the Spirit of 
 Chrift, is dutiful, God-glorifying and evangelical, it 
 is no lefs fuccefsful, for he delighteth in mercy. 
 
 Finally, This lubjeft imports, that the revelation 
 of mercy fliould be believed and improved by all to 
 whom it is made. Why doth the Lord tell us, that 
 he delighteth in mercy, but that we may hope in his 
 mercy, and betake ourfelves thereto with confidence ? 
 To whom then is this revelation made, that it may be 
 believed and improved by them ? Not indeed to fallen 
 angels ; it is true, it is made before them, and in their 
 hearing, as the firft gofpel-promife was, Gen. iii. 15. 
 but not unto them.; they have no ground to hope for 
 mercy, " they have no part in David, nor portion in 
 " the fon of Jefle j" but it is made to men, the chil- 
 dren of men, not to the Jews only, but aho to the 
 Gentiles : it is made to the inhabitants of the ends of 
 the earth, and ifles of the fea ; to us in this ifle, to us 
 in this company, to us upon this occafion, Prov. viii. 
 4. " Unto you, O men, I call, and my voice is to the 
 <c fons of men." Ifa. xi. 10. "-And in that day there 
 €C fhall be a root of Jefle, which (hall ftand for an en- 
 <c fign of the people, to it (hall the Gentiles feek, and 
 " his reft (hall be glorious." Ifa. xlix. 6. " I will al- 
 * c fo give thee for a light to the Gentiles, that thou 
 fC mayeftbe my falvation unto the ends of the earth." 
 Ifa. xli. 4. <c The ifles fhafl wait for his law- lfa* xlv. 
 12. " Look unto me, and be ye faved, all the ends of 
 " the earth, for I am God, and there js none elfe." 
 None then fhould perplex themfelves, or be diverted 
 from^prefent duty, by prying into the fecret purpo- 
 ses of God, who are ele&ed ? who the defigned 
 objects of mercy ? who the obje&s of the death of 
 Chrift ? refufing comfort till they immediately fee 
 themfelves of ithat number, confidering that fecret 
 things belong to God, but things revealed to us ; and 
 particularly confidering* that though it be a truth, 
 
 that 
 
Mercy the darling Attribute of God. 2 49 
 
 that fome only were chofen from eternity, which elec* 
 tion only (hall obtain, and that fome Only were repre- 
 fented by Chrift in the new covenant* for whom alone 
 he laid down his life, who only fhall be faved ; yet 
 the formal ground upon which the finnejr's condem- 
 nation will proceed, is not that he was not defied, 
 nor the objedt of Chrift's reprefentation and death; 
 but that when mercy was freely offered to vifible 
 church-members, he would not believe it, would not 
 receive it, upon the footing of the divine teftimony. 
 God revealed, he miibelieved ; God called, he re- 
 fufed ; fuch, we fay, will be the ground of proce- 
 dure againft Chrift-defpifers, Pial. lxxviii. 22." They 
 H believed not in God, and trufted not in his falvati- 
 " on." Prov. i. 24. " Bjscaufe 1 called, and ye re- 
 *' fufed, I have ftretched out my hand, and no man 
 " regarded ; but ye have fet at nought all my coun- 
 '* fel, and would none of my reproof j I alfo will laugh 
 " at your calamity, I will mock when your fear com- 
 <c eth."-?— Whereas, on the other hand, fuch as " flee 
 *' for refuge to lay hold on the hope fet before them, 
 11 who hope in the Lord's mercy, who come boldly 
 " to the throne of grace, to obtain mercy and find 
 " grace to help them in the time of need," (hall never 
 meet with a difappointment, but find their names 
 were written from everlafting in the Lamb's book of 
 life : the very bed fecurity for this is afforded, while 
 our Lord fays, John vi. 37. " Him that cometh to 
 f 4 me, I will in no wife call out :' - So that this decla- 
 ration in our text, is not to be viewed as a fimple or 
 tranfient piece of news, that we for our part have lit- 
 tle concern in ; but as a ground of faith to each of us, 
 warranting and encouraging to prefent believing. — • 
 However deep our miferies are, we may believe that a * 
 God of grace, both can and will deliver us : he can, 
 for his mercy is infinite, boundlefs mercy ; and he 
 will, for he dehghtcth in mercy , and has told us fo in 
 the word of grace and promife, 
 
 X x 2 V Wfi 
 
35<> Mercy the darting Attribute of Cod, 
 
 We now come to fome improvement, in a few infe- 
 rences. Is it fo, that a God in Chrift has fupreme fa- 
 tisfa&ion in Ihewing mercy to miferable finners of A- 
 dam's family, and that ke delightetb in mer-cy ? Then 
 we may infer, 
 
 Fir/I* The fin of defpifing mercy ; it is one of the 
 greateft evidences of want of conformity to God, for 
 he delighieth in mercy : the defpifing of mercy, the rie* 
 ipifing of Chrift the mer :y of mercies, is the leading 
 fin of gofpel-hearers in general, and of thefe la^ds in 
 -particular. When our Lord fpoke of the fin of the 
 -world, he fpoke of unbelief, as if there were no fin 
 befide it, at leaft, no fin like it, John xvi. 8, 9.—* 
 44 And when he (viz. the comforter) is come, he will 
 €i reprove the world of fin, and of righteoufnefs, and 
 •j of judgment. Of fin, becaufe they believe not on 
 * c me." Nothing is more common than a defpifing 
 of mercy, yet no charge that perfons are more averle 
 to take with : one reafon whereof is the great abun-? 
 dance of the hypocrite^ hope in the world, the abun- 
 dance of legal hopes and carnal confidences ; where 
 Jhall we find either a profane man, a legalift, or an hy- 
 pocrite, but he is an expectant of mercy ? Onp 
 tells us, God never made his creatures to render 
 them miferable ; another fays with the young man, 
 Mat. xix. 20. " All thefe have I kept from my youth 
 W up, what lack 1 yet r" And, fays 3 third, I am not 
 fo ill as other men, though this and the other bofoni 
 Juft be retained; thus all expert mercy, but fuch 
 mercy a$ God never vented, and on fuch grounds as 
 God never warranted; for it is faid concerning Chrift, 
 Ads iv. j,2. " Neither is there fcjlvation in any other, 
 " for there is none ether name under heaven given 
 •J among men, whereby we muft be faved." How 
 very prevalent the defpifing of mercy is, may be ga- 
 thered frorq the many fad evidences thereof, fuch as, 
 — • a want of a fenfe of the need of mercy, like Lao- 
 dicea, Rev. lit. 17. who thought herfelf rich, and in* 
 ere a fed with goods, and having need 0/ nothing, and 
 
 knew 
 
Mercy the darling Attribute of God. 35 1 
 
 knew not that Jbe v)as wretched and miferable, and 
 poor, and blind, and naked :— -*Such as, a disregarding 
 of the means of mercy, whether the means of fecret 
 and private communion with God, or ot his public 
 ordinances ; the moft part are with r^fped to thefe, 
 Doeg like, detained before the Lord, i Sam. xxi. 7. — 
 Alfo confidering, that the thoughts of the moft part 
 are fo little exercifed upon the fubjetb of divine mer- 
 cy, and that God is fcarce in their thoughts from Sab* 
 bath to Sabbath, or from morning to evening, Pfal. 
 x. 4.-^-And confidering the little influence that any 
 thoughts about mercy have upon the exercifes and 
 con> r erfations of the bulk of mankind. But, howe- 
 ver common the defpifing of mercy is, it takes no- 
 thing off from its danger, while it is faid, A£ts xiii, 40, 
 41. Beware therefore, left that come upon you, whh/j- 
 isfpoken of in the prophets ^ Behold, ye defpifers, and 
 wonder, and perijh. 
 
 Secondly, We may infer the fin of defpairing of 
 mercy : the more that this takes place, the liker is it 
 to the devil's cafe, who is in deep defpair ; defpair is 
 indeed his cafe, his judgment, but not his fin, becaufe 
 he never had ground to expeft mercy, bqt it is the fin 
 of gofpel-hearers, and refie&s diihonour upon God, 
 who delighteth in mercy. The great caufe of defpair 
 is, a fenfe of the greatnefs of fin, without a fuitable 
 view of divine mercy : if a juft view were had there* 
 of, there is no cafe that any needed, or would, or 
 could defpair in. It is true our iniquities are infinite^ 
 as Eliphas faid, Job xxii. 5. but they are only fo, as 
 having in them an infinite evil obje&ively confidered* 
 or as being againft an infinite God ; whereas divine 
 mercy is properly infinite, ij is infinite in its nature* 
 and can pardon the greateft tranfgreffions. We are 
 aware fome may be ready to^objeft, that the fin againft 
 the Holy Ghoft is an unpardonable fim As to which 
 it may be obferved, that the reafon why it is an un* 
 pardonable fin, is not from any defect or imperfection 
 in divine mercy, as being unable 10 deal with that fm 
 
 ttiQXC 
 
35* Mercy the darling Attribute of God. 
 
 more than others, but from the cafe of thofe under 
 that fin, who never can, and never will apply to that 
 mercy ; ' fo that if we might fuppofe, that a perfon 
 guilty of this fin, would betake himfelf to new cove- 
 nant mercy, (which yet' can n^ver be, by reafon of 
 the judicial ftroke he lies under,) I fay, if we might 
 fuppofe this, that fin would be as pardonable as any 
 other ; and from this it will follow, that where-ever 
 there is a kindly look toward divine mercy, venting 
 in the new covenant, a defire to fiiare in it, and be 
 preferved from defpifing of it, fuch a perfon is far 
 from being chargeable with that fin, as he defires the 
 gracious operations of, inftead of doing defpite u«to, 
 the Spirit of God. It fhould then be by this time 
 viewed as one of the trite, (or as we ufe to fay) thread- 
 bare projects of Satan, to perplex exerciied fouls with 
 an apprehenfton of their bemg under this unpardona- 
 ble fin, whilft it is their fear that they have not fhared, 
 and their defire to fhare in divine mercy* Though 
 the breathings of faith be very weak, the Lord can 
 difcern them, as he could difcern fame good thing to- 
 ward the Lord God of Ifrael, even in an Abijah, the 
 fon of Jeroboam, i Kings xiv. 13. 
 
 Thirdly, We may infer direction in the exercifes of 
 a humiliation day, namely, To confider our miferies, 
 with the caufe of them, and fupplicate mercy :— Te 
 take a view of the rock from whence we are hewed, and 
 the hole of the pit whence we are digged :— To take a 
 view of our fin in the^firft Adam, of our original 
 guilt, as (landing chargeable with his firft fin, of our 
 want of original righteoufnefs-, and the univerfal cor- 
 ruption of our natures : — To take a view of our actu- 
 al fins, the plagues of our hearts, and the fins of our 
 lives, particularly of unbelief the leading a&ual fin, 
 working in the heart and (hewing itfelf in the pra&ice ; 
 —To take a view of the fin of the land, and of pro- 
 feflbrs therein : — To fearch and try our ways, and turn 
 again unto the Lord ; and how turn ? But by having 
 recourfe to his mercy. Therefore it is alfo 1 branch 
 
 of 
 
Mercy the darling Attribute of God. 353 
 
 of fuitable exercife upon fuch an occafion, to fuppli- 
 cate mercy, to cry for a merciful view of our fin, our 
 mifery, and our need of mercy ; to take fuch a view is 
 our duty, but to get it muft be our privilege before we 
 can take it:— To cry for intimations of pardon thro the* 
 blood of the everlafting covenant, with the Pfalmift, 
 Pfal. xxv. 11. For thy name's fake, O Lord, pardon 
 mine iniquity, for it is great. Pfalm lxxix. 9. Help us, 
 God, of our fahation, for the glory of thy name, and 
 deliver us, and purge away our fins, for thy name's fake. 
 Pfalm lxxxiv. 9. Behold, God, our fhield, and look 
 upon the face of thine anointed: — To cry for mercy to 
 Zion, according to the promife, Pfalm cii. 13. Thou 
 fhalt arife and have mercy upon Zion : — To lift up pray- 
 er for the remnant that is left, and the Lord's work 
 among their hands, that he would profper it abroad 
 and at home ; that our fun may not continue a winter 
 fun, with light and without much heat ; that he 
 would heal our mournful divifions ; that he would 
 enable to faithfulnefs, whoever defert his caufe ; that 
 he would raife up a feed to fervei^im, and make glo- 
 ry yet to have her habitation in our land ; and that 
 he would do all in fovereign mercy, which we may 
 be encouraged unto, feeing he delighteth in mercy. 
 
 Fourthly, We may infer ground of hope and com- 
 fort as to thefe lands, they indeed have finned, and 
 are finning, in the awful prevalence of atheifm and 
 profanity, error and immorality, in defpifing a tefti- 
 mony for a covenanted work of reformation,' and re- 
 fufing to return ; and there is ground to fear that 
 there may be fharp ftrokes before good days, as in 
 the 13th verfe of this chapter, Notwitbftanding the 
 land /hall be de folate, becaufe of them that dwell therein, 
 for the fruit of their doings. Neverthelefs good days 
 may b*expefted, The Lord will not quit nor forfake his 
 inheritance : It is true, he left Shiloh, he left the fe- 
 ven churches of Afia^though only in the way of mak- 
 ing a tranlition from them to others, and not of leav- 
 ing the earth ; and hs might in juftice leave thefe 
 
 lands ; 
 
35$ Mercy the darling Attribute of God, 
 
 lands ; but yet there is a bow in our cloud.— They 
 were, we doubt not, given to Chrifl: in the covenant, 
 when it was faid unto him, as in Pfalm ii. 8. Afh of 
 me, and I /hall give thee the heathen for thine inherit- 
 ance, and the utter mdfl parts of the earth for thy pofjejfi- 
 on. — He took early poflefiion of them, and has won- 
 derfully maintained it to this day. — Many of his peo- 
 ple have died in the faith of it, that there would yet 
 be good days in them, and a lamp maintained for 
 God's anointed in them to latefl a^es.— And he is 
 prefently here and there taking new infeftment on 
 them, by leading out fome to avouch the Lord to be 
 their God in folemn covenanting work. In a word, 
 even when he withdraws, he is, (as we ufe to fay) 
 fuch a fleer as would have a follower ; when he makes 
 as tho f he would go further, he takes it well, that we 
 conflrain him to abide with us. If we be enabled to lament 
 after the Lord,, and Jacob-like to fay, We will not let 
 thee go except thou hlefs us ; it would be fotfnd, that he 
 is not ill to deal with, for he delighteth in mercy. 
 
 Fifthly, We may infer what is the character and 
 work of gofpel minifters. They are publifhers of 
 mercy. They are as Noah's dove to bring the olive 
 leaf of the gcfpel of peace to all that are, or by their 
 attendance on the word and ordinances feem to be vi- 
 fible church-members, as an evidence the deluge of 
 wrath is over, the winter pafl and the rain gone : they 
 are the ambafTadcrs of the prince of peace, to bear 
 the tidings of great joy thatfnall be to all people. This is 
 the great theme that ihould run thro' all their miniftra- 
 tions, he delighidh in m<*rcy: and it is carefully to be re- 
 membred, reverend brethren, that thefe tidings refpett 
 curfelves as well as others : while we preach to others, 
 we fhould alfo to ourfelves; we are finful men, we need 
 a Saviour as well as they ; muerable, and need mercy : 
 yea, may it not be averted, that the greater our truft 
 is, and the higher our Ration, the greater is our dan- 
 ger, and our need of mercy ? We have fins to ac- 
 knowledge that others have not, at leaft, that they 
 
 have 
 
Mercy the darling Attribute of God. 2SS 
 
 have not fo dire&ly and immediately, not only our 
 fins, as men, but as minifters, which ought to come 
 into confideration upon this occafion ; fuch as — That 
 we have not with due faithfulnefs taken heed to the 
 miniftry which we have received of the Lord, to ful- 
 fil it : — That we knew fo little of the love of Chriit 
 conftraining us to the work of the miniftry : — That 
 the Lord's judgments upon thefe lands have made fo 
 little impreflion on our (pints : — That we have been 
 too little exercifed in perfonal and family fading and 
 humiliation, for our own and the lands fins, and not 
 free from the charge of formality in elTays thereat : — 
 That there has been too little favour of Chrift in our 
 conversations before our families, flocks, and others : 
 —That there has been fo little communion with God, 
 and dependance on him, in our preparation for, and 
 engaging in public work, or wreftling with him for a 
 bleiling on his ordinances, whether of word or fa- 
 cracnent, doctrine or discipline : — And that our fo!ema } 
 vows do make fo little impreiiion on us, and are not 
 duly remembered, as a mean of walking worthy of the 
 Lord unto all pleafing. Is this the cafe, and do not 
 we peculiarly need mercy? And fnould we not feed 
 at the fame difh we let before others, even the fur e mer- 
 cies of David? Ifa. I v. 3. 
 
 Sixthly, We may infer what the difpofition of Chrift 
 tians, and particularly of church- officers ihould be, 
 they fnould be merciful, Luke vi. 36. Be ye therefore 
 merciful, as your Father alfo is merciful. Particularly, 
 we fay, church-officers ihouki be merciful, as they 
 are called to be as he-goats before the flock. This dif- 
 pohtion ihould (hew idejf both in their private life, 
 and public character. In private life, in act's of be- 
 nevolence and beneficence to mankind, in loving c- 
 aiies, in forgiving injuries : it ihould fhew kfelf to- 
 ward the houfhold of faith, in the exercife of tender- 
 %efs, in oppofition to mean reflection and criticifm, 
 oaakic rous allowances for the different talents, 
 
 others. Heart-burnings 
 Y y and 
 
356 Mercy the darling Attribute of God. 
 
 and harfh judgings, are fad evidences of the "waning 
 of love, the growth of iniquity, and progrefs of the 
 Lord's controverfy. This merciful difpofition fliould 
 moreover fhew itfelf, in their public chara&er, in the 
 exercife of love unto, and faithfulnefs towards the 
 fouls of men ; particularly in the difpenfation of the 
 gofpel : it fhould alfo fhew itfelf in judicial procedure, 
 cfpecially with reference to discipline, and that both 
 in opposition to finful flacknefs, and finful feverity ; 
 as upon the one hand, he that fpareth the rod, when 
 neceffary, hateth the child ; fo, upon the other, fpiri- 
 tual parents may unwarrantably provoke their children 
 to anger, by a rigorous, or partial exercife of the rod. 
 For attaining a due midft between thefe two extremes, 
 there is great need of a temperature of zeal with 
 meeknefs, of diligence with deliberation, and need of 
 much dependance upon the Lord in all, who has pro- 
 mifed, particularly with reference to the office-bearers 
 in his houfe, Lo I am with you alway, even unto the 
 end of the worlds Matth. xxviii. 20. 
 
 To conclude, let us all prefently eflay under the in- 
 fluence of the promifed Spirit, to betake ourfelves 
 with the hope to the Lord's mercy. Oh, finners \ 
 you that never did it before, you need awakening, 
 pardoning, regenerating mercy ; and it is in your of- 
 fer : the throne of grace is acceffible by you, where 
 you may obtain mercy, and find grace to help in time of 
 need: It prefently is, but none can tell how long, 
 JSow is the excepted time, and day of falvation, while 
 it is called to-day, harden not your hearts as in the pro- 
 vocation : And even you that are the Lord's people 
 need mercy, you need fanctifying, directing, protec- 
 ting, glorifying mercy ; your Lord giveth, and grace 
 for grace, John i. 16. Mint then at receiving, and let 
 the word of his grace be the ground of your faith 
 and expe&ation, for he will perform the truth to Jacob, 
 and the mercy to Abraham, and thus will manifeft* 
 i that He delighieth in mercy. 
 
 SERMON 
 
[ 357 1 
 
 SERMON II. 
 
 Preached at Muckart, November 15/A, 1759. which 
 was obferved for Public Thankfgiving. 
 
 JEHOVAH SHAMMJH, 
 
 The fafety of a Church or Nation. 
 
 E Z £ K, XXXV. I O. 
 
 Becaufe thou haft /aid, thefe two nations, and thefe two 
 countries /hall be mine % and we will pojfefs it ; where* 
 as the Lord was there. 
 
 IT was juftly faid concerning Ifrael of old, Deut. 
 xxxiii* 29. Happy art thou, Ifrael, who is like 
 unto thee, people, faved by the Lord ? the Jhield of 
 thy help, and who is the fword of thy excellency ; and 
 thy enemies Jhall be found liars unto thee, and thou Jh alt 
 tread upon their high places. The Lord dealt not fo 
 with any nation. Their privileges mainly confided in 
 the Lord's terrible appearances againft their enemies, 
 and his gracious appearances among them, of which 
 we have inftances in this context ; for, as this chap- 
 ter contains a denunciation of judgments againft the 
 enemies of Ifrael, the following chapter contains pre- 
 cious promifes and declarations of grace refpecting 
 Ifrael. 
 
 The clafs of Ifrael's enemies pointed at in this chap- 
 ter, are the inhabitants of Seir, that is, Edom or E- 
 fau : they were near neighbours to Ifrael and Judah, 
 Y y z and 
 
35 8 Jehovafi Shammah, the Safety 
 
 and likewife a-kin to them, Efau being the fon of I- 
 faac, the brother of Jacob ; yet the hatred they bore 
 to their brethren was very great, as appears from dif- 
 ferent places of this chapter, particularly verfe 5. Be- 
 caufe thou haft had a perpetual hatred, and haft Jhed the 
 blood of the children of I fr a el, by the force of the fi 
 in the time of their calamity; in the time that their ini- 
 quity had an end. Pfal. cxkxvii. 7. Remember, Lord, 
 '4he children of Edom, in the day of Jerufalem, who f aid, 
 rafe it, rafe it, even to the foundation thereof. Ac- 
 cordingly, in the words we may obferve, \fl, The 
 evil eye that Edom had upon the kingdoms of lfrael and 
 Judah, they hoped the inhabitants fhould be rafed, 
 and themfelves- become the pofleffors thereof, 'as be* 
 ing the neareft heirs. Thefe two nations, and thefe 
 two countries Jhall be mine, and we will pofpfs it. idly, 
 Obferve the vanity of this expectation. As we ufe 
 ^to fay,- they had loft their latitude, when reckoning 
 thus ; they were not dealing with Pagan kingdoms* 
 whofe gods are no gods, but with the land of lfrael, 
 the city of the great king, for the Lord was there, 
 ^dly, Obferve their thus meddling to their own hurt 
 and ruin. This was ground of a ftated quarrel between 
 God and them, which was to iffue in Edotn's over- 
 throw, Becaufe thou haft/aid, thefe two nations, and 
 thefe two countries fhall be mine. Why, what then? 
 I will make thee perpetual deflations, and thy cities fhall 
 not return, and ye fhall know that I am the Lord. Verfe 
 10. And therefore as I Vive, faith the Lord God, I will 
 .even do according to thine anver, and according to thine 
 .envy, which then haft u fed cut of thy hatred againfl 
 them, and 1 will make my f elf known amongfl them when 
 I have judged thee, ver. n. 
 
 How fimilar the cafe, and how applicable this text 
 is to the public ftate of matters with thefe two nations, 
 and thefe two countries of Britain and Ireland, amidft 
 the intentions and attempts of a nation near us, or 
 of fome pretending a blood relation to the throne, 
 who waive to have the Lord's work among us rafed 
 
 to 
 
of a Church or Nation. 359 
 
 to the foundation, we think deferves confederation up- 
 on this Thankfgiving day. From the words we may 
 take this doctrine : 
 
 That the expectation of enemies to defiroy and pcjfefs 
 hiunanueTs land, is a certain evidence of their ap- 
 proaching ruin* 
 
 Thus was it with the Aflyrians, thus with the Chal- 
 deans, and thus, as here, with the Edomites : and 
 indeed the Lord will make Jerufalem a burdenfome fione 
 for all people, all that burden them/elves with it,Jhall be 
 cut in pieces, though all the people of the earth be gathered 
 together again]} it, Zech. xii. 3. 
 
 The method propofed, as the Lord may be pleat- 
 ed to allift, is,. 
 
 I. To enquire in what refpeSs h may be faid, that 
 a land is Immanuei's land, or faid of a church or 
 land, that the Lord is there. 
 
 II. Shew what iecurity lies in this unto fuch a church 
 and land, or what evidence this is of approach- 
 ing ruin upon the enemies thereof} — with fome 
 improvement of the fubjecl. 
 
 I. It is propofed, To enquire in what refpech it may 
 be faid, that a land is ImmanuePs land, or faid of 
 a church and land, that the Lord is there. 
 
 1. Where the grace and power of prayer is, the 
 Lord is there ; where a wreftling Jacob is found, we 
 may conclude there is a (lengthening angel : when 
 the Lord takes up his refidence in a heart or land, he 
 pours out the Spirit of — fupplication, Zech. xii. 10, 
 Some may be ready to fay, This is fuch a rare thing 
 in our land, that the want of it is an evidence the 
 Lord is departed. Alas ! there is too much ground 
 for the refle&ion : we have many profaners of the 
 Lord's name among us, many horrid oaths and im- 
 precations are to be heard in our flreets, but few found 
 
 that 
 
360 Jehovah Shammah, the Safety 
 
 that have moyen at a throne of grace, few that figh 
 and cry for all the abominations done in the midft of 
 the land, and that are lamenting after the Lord ; how- 
 ever fome f uch there yet are. 
 
 2. Where the feveral influences of the Spirit are, 
 the Lord is there ', particularly where the Spirit is pour- 
 cd out as a Spirit of faith, repentance, reformation and 
 holinefs. A looking upon him whom we have pierced, 
 a mourning for him, a turning to him, a faying, 
 what have we to do any more with idols, are fo ma- 
 By evidences, that the Lord is as the dew unto Ifrael, 
 or as Hoods on the dry ground, Ifa. xliv. 3. Hof. xiv. 
 5, 8. Such days have taken place among us, and 
 however the Lord's work be prefendy much under 
 ground we have reafon to believe he is even now 
 .laying, According to the word that I covenanted with 
 you, when ye came out of Egypt, fo my Spirit remainetb 
 among you, fear ye not. 
 
 3. Where there is fome great work ado, wherewith 
 the promife made unto, and publilhed in a church or 
 land, is big, the Lord is there. It was the fecurity of 
 Judah, amidft all that threatened her, that the pro- 
 mife of the glorious Mefliah behoved to bring forth in 
 her. When the deftru&ion of Judah was threatened 
 by Rezin and Pekah, Syria and ifrael in confederacy j 
 the beft evidence of their fafety that the prophet Ifai- 
 ah could give them was, that the Meffiah was to come, 
 according to the promiie, before Judah could be de- 
 itroyed, Ifa. vii. 14. Therefore the Lord himfeifjhall 
 give you aftgn, behold a virgin /kail conceive, and bear 
 a Son, and Jhall call his name ImmanueL Have we not 
 ground to expert there are promifes yet big with blel- 
 iings to the ifles of the fea ? Ifa. xlii. 4-^Z/fo ijles jhall 
 zv ait for his law. 
 
 4. Where a church or land is the fignal object of 
 remarkably kind providences, particularly of a fpirU 
 tual nature, efpecially when feeming to be upon the 
 brink of ruin, it is a token for good, that the Lord is 
 then : and who can deny, who can fail to obferve, 
 
 that 
 
of a Church or Nation. 3 6 * 
 
 that this has been the cafe with thefe lands? The Lord 
 has graciouily interpofed, as in delivering from Pagan 
 dsrknefs at firft, fo tromPopifh idolatry attervvard; he 
 delivered us from a Spanijh Armada, and oftner than 
 once from a French Fleet : ' he has at different times 
 fettled intcftine broils, and difappointcd the hopes and 
 projects of a popifh, malignant ;party, headed by the 
 pretender ; many times did he deliver us ; what a pity 
 is it, we fhould provoke him with our counfel, to bring 
 us low for our iniquity, when he bath not at all been to 
 Ifraela wildernefs, or a land of drought ? 
 
 5. Where gofpel-ordinances are maintained in pu- 
 rity, the Lord is there, Rev, ii. 7, — 14- It is true, 
 the glory of purity is much departed from us in com- 
 panion with former days ; and how can it be other- 
 wife, whenfuch pains are taken, and violence exer- 
 cifed to have it eclipfed, whereof many reclaiming 
 congregations through the land are, and will be wit- 
 neffes ? yet the lamp of gofpel-truth is not quite ex- 
 tinguifhed among us. 1 hough the Lord has inrighte- 
 oufnefs Jhewed us hard things, and made us to drink the 
 wineofajlonijhment, yet hath he given a banner to them 
 that fear him, that it may be difplayed becaufe of the 
 truth, Pfa!. lx. 3, 4. And 
 
 6. Where a confiderable remnant is referved in a 
 diurcfo and land, the Lord is there : and fuch a rem- 
 nant is yet to be found among us, Iia. i. 9. Except 
 the Lord of ho/Is had left us a very f mall remnant , we 
 foould have been as Sodom, and we/hould have been like 
 
 unto Gomorrah. I am indeed far from thinking, that 
 the grace of God is confined to thofe of my own prin- 
 ciples and pcrfuafion ; tho* fuch things are alledgei 
 againft us, who profefs the principles of the Seceffion: 
 1 believe chat the Lord has his chofen and redeemed 
 ones of different^ though not of all denominations, 
 though the more gracious that a perfon is, the more 
 cnlpable furely, while he comes not forth to the help 
 of the Lord againfl the iv.tghty, nor contributes 
 his mite for lifting up Immaniii -", when it lies 
 
 profaned 
 
%6z Jehovah Shammah, the Safety 
 
 profaned upon the ground ; fo much the more fure may 
 fuch be of paternal chaftifements, that the glorious 
 Redeemer hath loved them, and wajhed them from their 
 fins in his own blood. But we proceed to 
 
 II. The fecond head propofed, which was to (hew 
 what fecurity lies in the Lord's prefence, in a church 
 or land ; or what evidence this is of approaching ruin 
 upon the enemies thereof. 
 
 A few things may here be fuggefted for preventing 
 miftakes, which may ferve as a fuppiement to the for- 
 mer, and an introduction to this head. It may be 
 obferved, that there may be much defe&ion and cor- 
 ruption in a land though the Lord be there. If this 
 were not true, it could not have been faid of Ifrael 
 and Judah, that the Lord was there. He indeed is 
 not the author, nor can he approve of fin, but he is 
 iong-fuffering, flow to anger, and loth to leave a place, 
 where he has had his habitation in months paft. It 
 is exprefly faid, Jer. li. 5. Ifrael hath not beenforfaken, 
 nor Judah of her God, of the Lord of hofts, though their 
 land was filled with fin againfl the holy one of Ifrael — 
 Yet enemies may be a fcourge to a land, though the 
 Lord be there : thus the Affyrian was to Ifrael, thus, 
 the Babylonians to Judah, thus Edom to both, and 
 yet of thefe two nations, and thefe two countries of 
 Ifrael and Judah, ye fee it is faid, the Lord was there : 
 and thus may our neighbours the French be made our 
 fcourge, when the Lord comes to avenge [the quarrel 
 of his covenant. — Yea, fuch a fcourge may be applied 
 to the degree of temporary, and almoit total defla- 
 tion in a land, though the Lord be there : this we fee 
 in the cafe of Ifrael, Ifa. viii. 6, 7, 8. For as much as 
 this people refufeth the waters of Shiloah that go foftly, 
 and rejoice in Rezin and Remalial/sfon : now therefore, 
 behold the Lordbringeth up upon them the waters of ihe 
 /iuer-jflrong and many, even the king of Ajfyria, and all 
 his glory ; and hefball come up over alibis channels, and go 
 
 ovtr 
 
(f a Church or Nation] 363 
 
 ever all his banks, and he fhall pa fs through Judah, he 
 (hall overflow and go over, he /hall reach even to the neck, 
 and the fir etching out of his wings fhall fill the breadth of 
 thy land, ImmanueL See alfo Micah xi. 13. In the 
 day that thy walls are to be built, in thai day Jh all the 
 decree be far removed. —Notwithflanding the land fhall be 
 de folate, becaufe of them that dwell therein, for the fruit 
 of their doings. And as this may be the cafe, fo fo;ne 
 of the Lord's own people may fall in the common ca- 
 lamity, as good king Jofiah at Megiddo, who was 
 fo greatly, fo juftly lamented, that forrow for fin is 
 compared to the mourning on that occafion, Zech xii. 
 ii. In that day fhall there be a great mourning in Jeru- 
 falem, as the mourning of Hadadrimmon in the valley of 
 Megiddon. It is farther to be obferved, that it is no 
 fecurity to the wicked in Judah, that the Lord is there : 
 it indeed (hews what privileges they have accefs to, 
 and are called to lay hold upon, yet nothing more 
 vain than for any to fofter fecurity, becaufe they are 
 Abraham's feed, becaufe they are within the limits of 
 .the church vifible, becaufe the temple of the Lord, the 
 "temple of the Lord, the temple of the Lord is there, Jei>* 
 jvii. 9, 10. Will ye fleal, murder, and commit adultery, 
 land fwearfalfly, and burn incenfe unto Baal, and walk 
 after other gods whom ye know not, and come and Jl and 
 before me in this boufe, which is called by my name, and 
 fay, We are delivered to do all thefe abominations f The 
 greater outward privileges arc, ifabufed, the more 
 aggravated is the fin, and the heavier the condemna- 
 tion, Matth. xi. 21. Wo unto thee, Chorazin, &c. John 
 iii. 19. This is the condemnation, that light is come into 
 the world, and men loved darknefs rather than light, be- 
 caufe their deeds were evil. — But after all, it holds true, 
 that a glorious iffue of matters with the church, and 
 the final overthrow of the enemies is fecured, becaufe 
 the Lord is there, Ifa. viii. 10. Take counfel together, 
 and it fhall come to nought, fpeak the word, and it fhall 
 not fl and, for God is with us, or as it might be read, 
 for ImmanueL The AfTyrian may for a feafon be the 
 rod of God's anger, fent againft a hypocritical nation, 
 
 Z z but 
 
304 Jehovah Shammah, the Safety 
 
 but in the iffue, the Lord will put his hook in his ncfe, 
 and his bridle in his lips % and turn him back by the way 
 by which he came, 2 Kings xix. 28. The Babylonians 
 may lead Judah captive, but in the iffue, Babylon, the 
 glory of kingdoms, the beauty of the Caidees excellency fhall 
 be as when God overthrew Sodom andGomorrah : it j ha! I 
 never be inhabited, neither fhall it Je dwelt in from gene- 
 ration to generation, Ifa. xiii. 19, 20. Rome pagan 
 :nay difperfe the Jews, and persecute the Chrlftians, 
 but it/hall be taken out of the way, 2 Theff. ii. 7. all 
 this has already been accomplifhed. In like manner, 
 Rome Antichriftian may be drunk with the blood of 
 the faints, but Babylon, this fpiritual Babylon, fhall 
 fall, and ihall no more arife, Rev. xix. i, 2, 3. and 
 all this 5 becaufe the name of the church is, Jehovah 
 Shammah, the Lord is there, Ezek. xlviil 25. 
 
 Now, in this, there is much fecurity or farV 
 2\on, and much^o evidence the approaching ruin of 
 her enemies, we only take notice ot the few follow- 
 ing things on this head, (1.) The Lord's relation to 
 bis church and people, fhews their fafety* Our Lord 
 ^hmanurl is net in the church, either as an enemy, 
 mere fpectator, or way-faring man, but as her head 
 and hufband, Eph. i. 22, 23. — And gave him to be the 
 head over all things to the church, which is the body, the 
 fulnefs of him that filUib all in all. Ifa liv. 5. Thy Ala- 
 her is thine hufband — And will he not take care of his 
 fubjech? Will he not protect: his fpoufe ? Efpecially. 
 confidering, ' (2.) ll\$ power : our fellow-creatures 
 may have goodwill when u is not in their power to 
 do us good, but our Redeemer is jirong, the Lord of 
 hofis, is his name, he will throughly plead the caufc of Zi- 
 or, and particularly in the rmji of her enemies, Ifa. 
 lxii ; 3, 4, I will tread them in mine anger, and trample 
 y fury, and their blood fhall be fprinhlcd upon 
 nts, and I will /tain all mv raiment, for the day 
 ic<: is in mine^eart, and the year of my redeem* 
 cvine. Thai his power will be exercifed in behalf 
 cf Zion and her children, may firmly be believed, con- 
 fidering 
 
of a Church or Nation* 305 
 
 fidering, (3.) His protnife. Apcrfon may be able to 
 do, what yet he never does, and what we have no 
 ground to expect he wiil do, while he never under- 
 takes in a way of promife ; but if once he makes pi 
 mife, and is of tmqueftionable veracity, it is an tm* 
 mediate foundation of credit, particularly with fucfe 
 to whom the pre mile is directed : thus is the cafe, 
 t Lord hath fpoken good concerning {[rael, lfa. xlix. 
 15, 16, 17. " Can a woman forget her fucking child, 
 c - that fhe fhould not have companion on the fon of her 
 <* womb : Yea, they may forget, yet will I not forget 
 r " thee. Behoid, I have graven thee upon the palms 
 V of my hands, thy walls are continually before me, 
 u thy children (hall make halle : thy dc:ftroyer$, and 
 v * they that made thee w r afte, (hall go forth of thee." 
 (4.) We may here add, that the fafety, particularly 
 of fuch who through grace are helped to entertain him 
 I and credit his promife, is confirmed from the eonfide- 
 ! ration of his lotlmefs to depart, even where he meets 
 with very bad treatment. How does be multiply com- 
 plaints, lamentations, expoit ulations, warnings, threat- 
 enings, and encouragements to return to him, before 
 he depart ? How much patience, or rather, how long*. 
 is infinite patience exercifed, and how flow are his 
 fteps belorc he leave a church or land,' in which he 
 has had his dwelling ? See Jer. in throughout, Rev. 
 ii. 5, 16. chap. iii. 3. if, after all, he is provoked 
 to forlake an obftina.cly faming people in any parti- 
 cular land, (for the church he will never foriake, 
 however he may remove her from one to anoth 
 land) no wonder if his parting w T ord he, Hof. Ix. 12. 
 " Wo u\h to ths«n when I depart from them. But, 
 (5.) The fafety of a church or land where the Lor ; i 
 graciouily is, appears from the concern that* his ho- 
 nour and glory has in preferving them, though not 
 from correction, yet from de(tru;tion, both as itbrings 
 in a revenue of praife from his people, and flints the 
 mouths of enemies, who otherwise wculd behave 
 proudty. This the Lord himfeif owns, Deute^on. 
 
$66 Jehovah Shammah, the Safety 
 
 xxxii. 26, 27. " I faid, I would fcatter them fu*0 cor 
 " ners, I would make the remembrance of them t 
 €C ceafe from among men, were it not that I feared 
 " the wrath of the enemy, left their adverfaries fhould 
 " behave themfelves ftrangely, and left they fhould 
 M fay, our hand is high, and the Lord hath not done 
 F? all this/' And thus Mofes pleads in behalf of If- 
 rael, after their trefpafs in making the golden calf, 
 Exod. xxxiii. 12. — " Wherefore fhould the Egypti- 
 •? ans fpeak and fay, for mifchief did he bring them 
 <c them out to flay them in the mountains, and to con- 
 €C fume them from the face of the earth ; turn from 
 " ihy fierce wrath, and repent of this evil againft 
 " thy people/' The Lord's honour is particularly 
 concerned, when the enemies of his church and peo- 
 ple fwell in pride, threaten big, and pi opofe to carry 
 all before them, as if the Lord could not deliver. — 
 Such circumftances often occafion trembling in the] 
 hearts even of the godly ; whereas, were the matter 
 viewed in a juft light, the more that enemies are puf- 
 fed up, it has fo much the more a comfortable afpect 
 to the church, as prognofticating their approach- r 
 ruin. The louder that Rabfhakeh roared, the mo. 
 ♦bitterly he blafphemed, the nearer was his overthrow, 
 a Kings xix. 10, 11, 12, 13. verfe 35. u And it 
 " came to pafs that night, that the angel of the Lord 
 *' went out, and fmote in the camp of the Afiyrians, 
 " an hundred fourfcore and five thoufand, and when 
 " they arofe early in the morning, behold they wer 
 " all dead^corpfes," 
 
 We fhall conclude this difcourfe with a few infe 
 fences. Is it fo, that the expectation of enemies to de 
 flroy and pofiefs Immanuel's land, is a certain evideno 
 of their approaching ruin ? Hence we may fee, 
 
 Firft> Wherein the true fafety of a church or Ian 
 doth lie, namely ', in having the Lord among them 
 and on their fide. It is vain to truf£ for fafety in nu« 
 merous armies, ftrong Sects, or walls of water, whe 
 
 th 
 
 • 
 
of a Church or Nation. 36 
 
 the fcripture declares, and experience fhews, that 
 the race is not to the fivift, nor the battle to the /hong r 
 and it is no lefs wicked to abufe protection and deli- 
 verances, by a meer celebration of mortals, who may 
 have been made inftrumental therein, neglefting thr 
 great agent, omitting to give unto the Lord the glo* 
 ry due to his name. Why not fpeak honourably o 
 the praife -worthy ? but therein let us fee his hand,and 
 in them be found praifing him : Are our counsellors 
 wife ? Are our captains couragious ? Let us blefs^the 
 Lord for endowing them, either with wifdom or cou- 
 rage : Are our enemies difappointed ? Are our wars 
 fuccefsful? Let us blefs the Lord for going forth with 
 our armies, which is the more wonderful, confider- 
 ing the wickednefs that abounds among them : and 
 thus, let us ftill remember where our fafety lies* 
 Such, who have the Lord againfl them, are curfed 
 in profperity, and on the brink of ruin, whereas if 
 G$d be for us, who can be againfl us, Horn. viii. 31. 
 
 Secondly, Hence fee matter for thankfgiving upon 
 this occafion, that there is yet ground to fay of thefc 
 lands, the Lord is there : he formerly has very won-, 
 derfully appeared for us, and is yet continuing fo to 
 do : it is ground of thankfgiving, — that he made gof- 
 peMight fhine, and that fo early in the ends of the 
 ends of the earth : — That he has fo long and fo won- 
 derfully maintained the lamp among us : — That he 
 is fupporting a teftimony for reformation principles 
 amidft general defeftion : — That we yet enjoy our fo- 
 lemn feafts from year to year : — That notwithftand- 
 ing the fad reftraint of the Spirit, in companion with 
 former times, there is ground to believe fome are 
 born in 'Lion, fome fuch adding to the church as 
 faved, and the fouls of difciples kept alive fpiritually, 
 even amidft complaints of difeafes, decays, deadnds, 
 and defertion : — That the Lord has been favouring us 
 of late with fuch temporal mercies and deliverances, — - 
 in fending plenty after penury, and putting up the 
 arrows of famine agaiu into his quiver,— in crov,, 
 
 the 
 
2.CS Jehovah Shammah, the Safety 
 
 the prefent year with his goodnefs, fo far as to bring 
 the harveft to a comfortable end, with a profped of 
 food for man and beaft., — in giving fuccefs to our 
 armies and navy, after feeming infatuation among 
 .i),— in reftoring tranquillity in fuch a meafure to 
 our colonies abroad, after rafting the cruelty of fava- 
 
 B >: inftigated by popifh enemies : And,— that how- 
 
 tr we be prefently threatned with an invafion at 
 home, we have ground to believe it (hall not long 
 profper, nor our enemies be ever able to maintain 
 peaceable poffefljon of our land, though they (hotild 
 be permitted to pafs through the breadth and length 
 cf it. Becaufe they fay, thefe two nations, and thefe 
 two countries (hall be mine, and we willpoffefs it 7 where* 
 as the Lord zvas there. 
 
 Thirdly. We may infer, that each of us fhould he 
 concerned for faving acquaintance with the Lord, this 
 is life eternal to knozv the only true God, and J ejus 
 Cbrifi whom he hath fent. This is matter of promife, 
 Jer\ xxiv. y\-And I will give them an heart to know me 
 that I am the Lord, and they /hall be my people, and I 
 will be their God, for they (hall return unto me with 
 their whole heart. What will it avail you, O tinner, 
 that it may be laid of the land of your nativity or re- 
 iidence, the Lord is there, if you continue a Granger 
 to him? Be concerned to have Cfatrift dwelling in your 
 hearts by faith, as well as in the church, and to be 
 fuund dwelling in him. Your fafety would thus be 
 great, your privileges many, as in.Pfal. xci. through- 
 out ; put the work of opening the heart in Chnlt's 
 hand, who has the key of David, and openeth (b as 
 none can ihut. 
 
 Finally , We may fee the felicity of the Lord's peo- 
 ple, and particularly how glorious their triumph over 
 ail their enemies will in the end be. Their enemies 
 underfland not with whom they meddle, when they 
 would eat God y s people as bread ; they have God for 
 ir adverfary, who will plead the controverfy of Zi- 
 on : and efpecially when the day of reckoning comes, 
 
 C 
 
of a Church or Nation. 
 
 Chrift will fay to them, as Gideon to Zebah and 
 munnah, Judg. viii. i&, 19. The he unto . 
 
 and Zalmunnah, what manner of -man were they w 
 yejlmv at 'labor? And they an/were J, jxs thou a 
 were they, each one refembled the children of . 
 and he Jaid, they were my brethren. Whatever trou- 
 bles and perfecution the godly meet with here, they 
 will enjoy uninterrupted lerenity in glory ; V. 
 The Lord is there, who has laid, Father, I will, that 
 thefe alfo whom thou haft given mc, be with me where I 
 am, that they may behold my glory ; — and there ihali be 
 no enemy there, no more death, neither for row, 
 crying, neither /hall there be avy More pain, for the 
 pier things are pajftd away, the Lord jhall be their e~ 
 veriafiing light, and the days of their mourning fnall he 
 ended. Let us then be concerned to have an intereft 
 in the King of glory, -and a ftate of -glory ihall be Aire 
 to ift ; for, fays the apoftle, 1 Cor. iii. zi- 12, 
 Ail things are yours, whether Paul, or A; \ >r O- 
 phas % or the world, or li/e, or death, or things prefeni^ 
 or things to come, all are yours, and ye are Chrifl's* 
 Chrifl is God's. 
 
 I N I I. 
 
BOOKS Printed by John Bryce, and Sold at his Shop 
 oppoiitc Gibfon's-wynd, Salt-market , in Wholefale or 
 Retail. 
 
 BOOKS in OCTAVO. 
 
 RALPH ERSKlNE's Works, in 10 large vols 
 
 Trail's fermons, 3 vols 
 
 e and Hay ward's cafes of confcience, with the fpiritual com- 
 panion 
 
 Dickenfon's religious letters 
 
 Neil's 23 fermons on important fubjccls 
 
 Durham's expofition of the ten commands 
 
 Owen on the CXXX Pialm 
 
 Sibb's foul's conflict, together with the bruifed reed and fmoaking 
 flax 
 
 Dickfon's truth's victory over error 
 
 Durham's unfearchable riches of Chrift, in fourteen commun- 
 ion fermons 
 
 Adamfon's lofs and recovery of elect finners 
 
 Kawlin's fermons on juftification 
 
 Durham's 72 ft'rmons on the LIII of Ifaiah 
 
 Watt's Logick » 
 
 Marfhal on fancYiflcatioa 
 
 EiCdne's fcripture fongs 
 
 Shield's faithful contending! 
 
 Welwood's glimpfe of glory 429 
 
 Biackwfll's facrcd fcheme 
 
 ilidgley's body of <Jivinity, in Folio 
 
 The following Articles to be had Stitched,; 
 
 ACT, Declaration and Teftimony 
 
 The Doctrine of Grace 
 
 The full ftate of the marrow controversy 
 
 The holy life of Mr John Janeway 
 
 The life of Mr John Livinilon 
 
 3orland's hiftory of Darien » 
 
 Form of procefs ufed in kirk courts 
 
 Mr Graham's four difcourfes on covenanting 
 
 Where alfc may be had, Bibles gilt and plain, New Tene- 
 ments, pfalm books, confeflions of faith, Catechifms l^rge and 
 imall, Proverbs, Syllabing Catechifms, Brown's Gatecbifm, Hen- 
 Ty's catechifm, Muckarfie's catechifm, Oliphant's catecbiim, 
 Proof catechifm, Mother's catechifm, Watt's catechifm, Watt's 
 fongs for children, Paper and pens, Letter cafes and Pocket- 
 books &c. <£•£# 
 
God in Christ, a Wail of Fire round about the 
 Church, and the Glory in the niidft of her. 
 
 AND 
 
 Tkithfulnefs unto Death in the fervice of Christ. 
 gratuitoufly rewarded with aXrown of Life. 
 
 TWO 
 
 S E R M ON S- 
 
 
K R A 
 
 Pagfe 4. line 33. from the top, read about :" Jerufalem, as 
 — 8. 1. 11. for to cur read to ufe 
 
 — 17. 1. 38. in place of ever forever, read even for ever, 
 «— 20. 1. 9. for as in the mid ft, read and in the midft 
 
 — 23.I. 29. for leaving read having 
 
 — 48. 1. 7. for a?: able helmet, read a noble helmet 
 
 A&b?de 
 
 ,^fm 
 
 >A